Eric

ON SAINT ERIC

KING OF SWEDEN, MARTYR.

A.D. MCLI.

HISTORICAL COMMENTARY.

On the Acts written by Israel Canon of Uppsala, & the manifold cult: Eric, King of Sweden (St.)

BY THE AUTHOR G. H.

[1] In the three Arctic kingdoms, which under the one name of Scandia or Scandinavia for the greatest part became known to the ancients, flourished three Kings, in piety & sanctity illustrious, & the same with shed blood empurpled, & therefore among posterity as Martyrs in the highest veneration held. Of these the King of the Danes was S. Canute, of the Norwegians S. Olaf, & of the Swedes, of whom here we treat, S. Eric. Which first about this Saint was written the history of his life & death, The Acts of S. Eric are given from MSS. of the translation & of the miracles, below num. 6 indicated, hitherto lies hidden. For it are given the Acts by Israel, an illustrious man & colleague of the Chapter of the Cathedral Church of Uppsala, with great judgment & sincerity written: where first from the alleged history the Author proposes in succinct discourse the life & happy consummation of S. Eric, then he describes the miracles, which either he himself saw, or from others, to whom they had been conferred as a benefit, relating he heard; likewise those which were by the Bishop, Chapter, & the writer himself legitimately examined. Acts of this kind we found in a notable MS. codex of Christina Queen of Sweden in folio, & in the Latin tongue, & in the vulgar idiom of the Swedes written, & these here we give in our manner distinguished & illustrated.

[2] John Vastovius in the Northern Vine, or the Vine of the Saints who illustrated great Scandinavia with deeds, Compendia of the Acts from the Uppsala Breviary, published some Life of S. Eric, by himself from the Breviary of Uppsala taken: where also very many miracles, which through him God worked, are subjoined: which could of those, which below are brought forward, be esteemed titles. Another compendium of the Life, into three Lessons to be recited at Matins divided, is contained in the Proper Offices of the Patron Saints of the kingdom of Sweden, by Apostolic authority approved. Here also are prescribed three proper Hymns, at Vespers, Proper Offices, Matins & Lauds to be recited, with some Antiphons & Responsories, whose material from the Acts themselves is taken, & in them everywhere is called S. Eric, King & Patron of Sweden, & precious Martyr of Christ; as everywhere all, who by a violent death & shed blood to eternal glory passed, as Martyrs by Ecclesiastical custom are reputed. We have also an ancient Missal of the Northern kingdoms, nearly two hundred years ago printed, in which the feast of S. Eric with solemn cult is celebrated. The Introit is. & an ancient Missal. Let us all rejoice in the Lord. The Epistle. Blessed is the man, who is found without spot. The Gospel, If anyone wishes to come after me, let him deny himself. Before this is read & miracles. In the same Mass also are three proper Orations, of which the first is of this kind: O God, who to blessed Eric the King & Martyr the palm of victory, with a proper oration, & the crown of life, & the glory of the heavenly kingdom hast conferred: make us we beseech by his merits & intercession all things adverse to us to conquer, & the crown of glory in the heavens felicitously to obtain. And all these things are referred to his birthday, this XVIII of May, on which day also is noted the memory of S. Eric King of Sweden & Martyr in the Martyrology today's Roman, & in another at Lübeck & Cologne in the year 1490 printed, likewise in Greven, Molanus, Canisius, Gelenius, & Galesinius, who calls him Henry. the translation 24 January. But the feast of the Translation is celebrated under a double rite on the day XXIV of January, & is mentioned by the said Greven & Canisius, & also in the MS. Florarium of the Saints. Besides there is prescribed twice a Mass for the state of the kingdom, one XXI June of the Most Holy Trinity, the other VI January of S. Eric.

[3] About the same one at length treats John Magnus book 19 of the History of the Goths & Swedes chapter 1 & the five following ones, Michael O. Wexionius in the Epitome of the description of Sweden & Gothia, printed at Åbo in the year MDCL, other signs of veneration from Michael O. Wexionius in which book 1 chapter 4 among the more celebrated fountains is reckoned the fountain of S. Eric at Uppsala, & book 3 chapter 4 on the Runic Staff, three Ears are said to indicate the feast of S. Eric the King XVIII May, & book 5 chapter 9 is indicated in memory of King S. Eric on the day after the feast, namely XIX May, a court to be celebrated. Likewise book 7 chapter 1 is delivered that at Stockholm distinguished is the head of S. Eric, with a most precious golden crown distinguished, & chapter 2 at Uppsala the distinguished chapel of S. Eric. In the temple a tablet of the altar most artificially gilded the history of S. Eric represents, whose body here rests. Finally book 9 chapter 10 this elogium he brings forward: Eric surnamed the Holy, not born of a King, but on account of virtue with the royal nuptials of Christina daughter of the younger Inge & with a diadem adorned, soon the Finns being conquered sparing, the name of Christ through S. Henry caused to be preached: then his fatherland with laws he adorns, of exactions most sparing, & of life most innocent, by the Grand General, son of Henry King of Denmark, secretly with an army to Uppsala creeping up, is slaughtered: but the people forthwith avenges, & the Danes not far from Uppsala are slain: hence the name to the temple & church Danmarck. These things there, which the same things thence in the Geography of Sweden of John Blaeu page 58 are read, below in the Acts are explained.

[4] Finally John Loccenius in the History of Swedish affairs, to Christina the Queen dedicated, & John Loccenius. & at Stockholm by the Royal printer in the year MDCLIII printed, under the beginning of book 21 the deeds of S. Eric done in life, & his death describes: which all below it will be enough thence hither to bring over, as afterwards to his honor done thus are described. When the Princes of the faction plundered the wealth of Eric, & now affected the way to the royal throne, just vengeance excited the Helsings & the rest of the faithful citizens to arms against the regicides. In the first encounter Scateler & his son in that hill, where now the temple of Danmarck, neighboring Uppsala, situated is, slain are slaughtered, & the deserved penalties of the royal blood shed they pay. From the spoils of the Danes the said temple is believed to have been built, & indeed by the author the Duke of the Northlanders, His chapel. whose name was Fale Bure. King Eric first obtained a tomb in a chapel named from his name, which overhung the royal gardens, & some ruins of it still survive. Afterwards his bones from here into the shrine of old Uppsala, where then was the Archbishop's seat, a double translation were translated. But after the Prelate's See had migrated back hither, after nearly by Nicholas Prelate of Uppsala they were brought over. There in a silver coffer, with a marble cippus by iron gratings enclosed, the mausoleum, at the high altar, an immense crown & a tablet skillfully sculptured & painted being hung up, with an adumbration of the things done by Eric, they were laid up. To the memory of the eximious King also this honor by posterity was held, that into the order of the Saints he was referred:

so that with his image bearing three crowns, an image, the old insignia of the Swedish kingdom, the public coin & the royal Seal from of old long in view it was, so that as the insignia of the city of Stockholm Eric's face with comely hair was. But also the anniversary fairs, & the Erician holidays from him named, in the month of May, with an honorific commemoration of his life in the Church, fairs to be celebrated the custom obtained. Which even now by the people of Uppsala to the grateful recollection of the King is given. For the honor of right deeds with pious posterity does not grow old, nor with the author dies away. These things Loccenius. But about the Translation below under the end of the Appendix to the Miracles these things thus not otherwise are reported: In the year one thousand two hundred seventy third was translated B. Eric from old Uppsala to the new metropolitan Church, in the presence of the Lords Waldemar the King & Fulco the Archbishop. Charles a Manderscheit, a Priest of the Society of Jesus, was in Sweden with Lord Antonio Pimentel of the King Catholic with the aforesaid Queen Legate, & thence to us wrote in the year MDCLIII, that in the Church of Uppsala even now is preserved the sacred body of S. Eric the King, & that he his sacred head & other bones piously venerated & kissed had; & this holy King, an oath under his name before the heresy was introduced, always by the Swedes in great honor to have been held. An argument that to be, that the Kings to be crowned, when the solemn oath they rendered to the estates, into these words were wont to swear. May God propitious be to me in body & soul, & the Virgin Mary & S. Eric, & all the Saints & Relics of the Saints, which with my hands I touch. The subjects also were wont in turn to the new King to render an oath, S. Mary & S. Eric being invoked. It was lawful finally for the Kings I know not what extraordinary subsidies from the subjects to ask, & subsidies wont to be sought. as often as to the body of S. Eric to be venerated they set out. Would that that Saint from heaven intercede for the subjects, who together with the ancestral religion of this so great Saint the cult rejected.

THE ACTS

By the Author Israel Canon of Uppsala.

From a very old MS. Codex of the Queen.

Eric, King of Sweden (St.)

BHL Number: 2594, 2595

BY ISRAEL FROM A MS.

CHAPTER I.

The deeds of S. Eric in life, & miracles in the very bloody death.

[1] Of the glorious Martyr of Christ, & most illustrious once King of the Swedes Blessed Eric the origin, life, & happy consummation let the present succinct discourse run through: for he was as much of royal lineage, as of the noble of the Nobles of Sweden sprung. He, the kingdom being vacant, Elevated to the King of Sweden, on account of the clemency innate to him & the goodness of life conspicuous beloved, by the Princes of the land & all the people into King unanimously is elected, & on the throne of the kingdom at Uppsala honorifically elevated. In the Royal summit therefore set, conferred power, as of the assumed solicitude into three orders he distinguished, adorning & filling his days until the consummation of life through an illustrious martyrdom. For having imitated the holy Kings of the old testament's examples, first to the building of churches, & the reparation & amplification of divine worship, then to the rule of the people & the promulgation of the laws of justice, last to the conquering of the enemies of the faith & of the kingdom turning himself wholly, The Cathedral Church of Uppsala he completes: he put his hand to strong things. For the Uppsala church by the ancient Kings, namely his progenitors, founded, & somewhat built, first & before the rest undertaking, & ministers of divine worship therein placing; with a work very great & laborious solicitously he strove to consummate: then his kingdom going around & the people visiting the whole, on the Royal way walking; nor to the right declining his right to each one assigning by favor or price, nor to the left turning by fear or hatred; by the straight path, which leads to the fatherland, inflexibly he walked. And thus peace among the discordant making, the oppressed by the more powerful freeing, those walking rightly in the way of God directing, the impious from the land exterminating, with an equal balance in the scale of justice to each one his right he distributed & divided. But when by all his people on account of these & things like these gracious he was held, & unanimously all the third part of the satisfaction of delinquents, which according to the custom of the land to the Fisc of the Republic legally pertains, to him they wished to assign, to those offering it is said to have given this response: To me let my own things suffice; to you let yours be safe: because perhaps these your posterity in future times will need. O just Prince, & in eminence rarely found, who content with his own, the faculties of inferiors did not greedily covet!

[2] But because it is just, that he who others by office rules & judges, himself first should judge, the flesh to the spirit subjecting, addicted to mortification & prayer, & the spirit to the Lord directing, according to that, I chastise my body, & into servitude reduce; therefore our holy King assiduous in prayers, frequent in vigils, frequent in fastings, in the calamity of the afflicted compassionate, in alms to the poor liberal, his flesh with a continual haircloth wore, with which also as with the breastplate of justice in the time of his passion he was clothed: which also until today with his precious blood dipped in the Uppsala church is reserved. 1 Cor. 9, 27 But how toward the familiar enemy, & toward her who sleeps in the bosom of man, he conducted himself, from this clearly appears; that since on account of fastings & other sacred times from the bed of the Queen he often had abstained; he himself that in himself the incentives of the flesh sprouting he might repress, frequently & even in winter time in a tub of cold water secretly bathing, the hot with the cold curing, his animal motions himself stronger in mind repressed. But last of all, as above we said, the church being built, the kingdom ordered, to the enemies of the faith & the foes of his people turning his hand, an army being gathered & taken with him from the Uppsala church d Blessed Henry the Bishop, toward the Finns an expedition he directs, The Finns by arms subduing, & them, the faith of Christ first being offered & peace exhibited, resisting & rebellious, in vengeance of Christian blood, with a strong hand he attacks, & the conquered in war the victor laid low. And when so great a victory obtained in prayer he had prostrated himself, & with tears, as always of a most pious heart he was, prayed to the Lord; questioned by one of his familiars why he wept, since about the victory over the enemies of Christ rather it should be rejoiced, thus he is said to have answered: I rejoice indeed & glorify the Lord for the victory given us: he grieves that many perished without baptism. but vehemently I grieve, that so many of their souls today perished, who if the Sacraments of the faith they had received, to salvation would have been perpetual reserved. Having imitated in this the friend of God & of men most meek Moses, who with zeal kindled, the idolaters being prostrated avenged the injuries of the Lord; & with compassion affected, for the sin of the same people the Lord besought. The people of the land therefore who remained being convoked, peace being given, the faith of Christ being preached, very many being baptized, churches being founded, & there being placed the one, whom above we said, B. Henry the Bishop (who afterwards there with martyrdom was crowned) & there Priests being instituted, & the rest which to the religion of Christian worship pertain ordered, to Sweden with a glorious victory he returned.

[3] In the running therefore of the tenth year of the reign of our illustrious King, Surrounded by enemies, that the just man tribulation might prove, & the grain pressed might fructify more abundantly; the ancient enemy a certain one, e Magnus by name, of the King of the Danes son, to him an adversary stirred up: who from the inheritance of the land, which forbids foreigners to reign, to himself wrongly claimed. Whence also a certain Prince of the kingdom, & other satellites of iniquity to himself associating (who corrupted by gifts, & by promises allured into the death of the most illustrious King unanimously conspired) & an army secretly gathered, the King himself, ignorant & nothing adverse suspecting, at Eastern g Aros with a strong hand they attack. There was at hand on that day the feast of the Lord's Ascension, in which the same after the Lord through the palm of martyrdom was felicitously to ascend. And when on that day in the church of the holy Trinity h on the mount, which is called the Lord's, where now the Metropolitan is founded church, at the solemnities of Masses he was present, by a certain one of his men to him is announced, after Mass, the enemies near the city to be present, & that it would be advisable to them with an armed hand forthwith to meet: to whom he is said thus to have answered: Allow me, he said, in peace to the completion of so great a solemnity to hear the mysteries: for I hope in the Lord, that what of His service remains, elsewhere solemnly we shall hear. And these things said to God commending himself, & the impressed on himself first the sign of the Cross from the church going out, he armed himself & his men; with the same, although few, manfully meeting the enemies. Whom they with war receive, & against the King himself before the rest a battle-line directing, Christ the Lord's one to the ground being prostrated wounds to wounds they redouble: he is slain. & upon him now half-dead more raging, & mockeries exercising, his reverend head irreverently they cut off. And thus he from war to peace a victor passing, his earthly kingdom into the heavenly felicitously exchanged.

that in the place where his blood first was shed, of his martyrdom remains. The enemies therefore withdrawing, & the holy body in the place of the slaying left: a few of the royal ministers who had remained, it into a certain house nearby of a poor little widow carried. There was dwelling in the same place when the body of the Martyr she had touched, & her fingers in the holy blood dipped to her eyes had brought back; at once the gloom being wiped away her pristine light she received, praising God in His Saint. The rest of his life, & the translation of the holy body, & the miracles which the Lord worked through His Saint, & until the present does not cease mercifully to work, which here are omitted for brevity's sake, elsewhere are written. But B. Eric suffered in the year of the Lord's Incarnation k one thousand one hundred sixtieth, the fifteenth Kalends of June, Pope Alexander the third presiding over the Roman church, our Lord Jesus Christ reigning, to whom is all honor & glory forever and ever. Amen.

NOTES.

son of the predecessor, by the royal Danish affinity connected, more inclined. Eric being admitted to the kingdom composed the disturbed state of the republic: minds estranged by discord, the evil root being extirpated, into grace & concord he restored. There makes mention also of the said Charles assumed by the Goths Magnus. He afterwards succeeded S. Eric, & him Canute the son of S. Eric.

CHAPTER II.

Illustrious Miracles wrought. Eight either dead or held for dead, resuscitated. The mute, blind, women in childbirth, & other sick aided.

[5] A certain rustic in a Attundaland, Olaf by name, in the parish of Husaby; in the village which is called Maby, A madman who had himself wounded himself to death, a man through all of good testimony & honest conversation, by the hidden judgment of God into so great alienation of mind fell, that, lest to himself or to others he should harm, diligently by his own people he was guarded. Who on a certain day from the hands of those guarding incautiously having slipped, while to the wood alone he fled, & by his people was pursued, by an excessive instinct of fury himself with his own little knife attacked, & around his vitals everywhere himself with five lethal wounds most cruelly wounded. Coming up however his son with others, & seeing this horrible & miserable in his father spectacle, what he should do he asked of his friends, And when in counsel he had received, a vow for his father he made, & B. Eric's suffrages suppliantly implored. the son making a vow, Nor delay, & behold the eye of the Lord's mercy upon the wretch: for to him lifeless & as if dead lying, clothed, having a crown on his head, & a scepter in his hand bearing; who the wounds of his wounds with the thumb of his right hand touching, with the impressed sign of the Cross signed, & said: Son, confide in the Lord, & be mindful of the vow which those present for you send forth: & the Saint appearing he is healed. & when sound you have been made, you shall visit me. At these words that wounded & despaired one his lost sense soon recovered. His own Priest being called the sacrament of Confession he sought & received, & in a short time of all wounds being cured of either man perfect & entire he obtained health. This same miracle the said Olaf on the feast of B. Laurence in the solemn station, before the shrine of B. Eric, publicly testified.

[6] A certain Brother of the Order of Friars Minor, Rodger by name, b a Goth by nation, a Priest in order, A Friar Minor contracted, a most grievous infirmity incurred, so that his legs & feet being altogether enfeebled almost contracted, himself from the bed in which he lay by no means to move able, by the Brothers within & without on a pallet he was carried. And when not only by the molestation of his infirmity he was burdened, but also a tedium & burden to his Brothers having compassion on him he esteemed himself to be, for the hope of his soundness frequent to the Lord & to His Saints prayers he poured forth. It happened however in the days of the Rogations, that the body of B. Eric, as is the custom, from the Uppsala church to Aros with a public procession solemnly was carried. But hearing the said infirm Brother the voices of the singing Clerics, he asked of the Brothers what this was: & having understood that the shrine of B. Eric through the house of the Brothers was passing, with the whole devotion of mind to the glorious Martyr's patronage he turned himself, while the Saint in Procession is carried, supplicating for his soundness & a vow to himself making, that if him the Lord through the merits of His Saint should free from infirmity, in special devotion he would have his Martyr. And behold suddenly the hands of divine mercy upon him: & feeling himself from the pain alleviated, as still distrusting himself: but recognizing himself altogether freed, making a vow he is raised up. the staff being utterly cast away erect & sound he stood, & walked, going in & going out with his Brothers, magnifying & praising God, & giving thanks to the glorious King & Martyr. This miracle diligently was examined & proven, in the presence of Fr. Nicholas, Minister of the Friars Minor c of Dacia; Fr. Thomas, Custodian of the Friars Minor of Sweden & Guardian of the house of Aros, & several others. The often-said also Brother at Aros in the solemn station, on the Nativity of the blessed Virgin, this same miracle divulged.

[7] A certain Priest Vicar of Lord Raguwastus of Nerthatunum, d Nigimundus by name, on the day holy of Pasch the use of voice losing, A mute Priest, tongueless was made: & when thus for some time he persevered, he feared vehemently, that altogether perpetually mute he would become. And behold there was at hand the solemn birthday of B. Eric. But the said Raguwastus the Priest, having heard again anew the fame of his miracles, devoutly & constantly persuaded his Vicar, that the mercy of the Lord through the merits of B. Eric he should invoke; adding that, because it was the birthday of the Martyr, the Mass, if at least to read he could, to the honor of him he should celebrate. And when this he distrusted himself to perform, inasmuch as of him neither voice nor speech was heard, confiding however in the help of the Martyr, at the instance of his Lord with the sacred garments he clothed himself: he receives the speech he had vowed to use. & while before the altar, as is the custom, the confession he was saying, suddenly was rendered to him the voice, so that by those standing around it could be heard. And when he that grace from the Lord to himself made felt, who before neither Mass to read nor to speak could, into the praise of God bursting forth, the Mass with a clear voice in the glory of the Martyr he chanted. Thus God, who always is admirable in His Saints & glorious, the ancient signs renews, who once opened the mouth of Zachary the Prophet of the Lord. A certain rustic, Andrew by name, of the parish of Waxal, of the village Aristo, while many being present they were collecting stones for the need of the ecclesiastical ground, A demoniac is freed. by the hidden judgment of God suddenly into fury is turned, & horrible clamors emitting by his people is seized, & as a demoniac is bound: & a vow for him being made to B. Eric he is carried to the church; & at once from the demon freed by the merits of the glorious Martyr, to his pristine soundness he was restored. This very miracle, on the day of B. Eric, all who were present, & the virtue of the miracle had seen, the same thing attesting publicly testified.

[8] A certain adolescent, Andrew by name, of the household of Lord Ingewald of Soland, by divine judgment into so great alienation of mind fell, & another from a well half-alive extracted. that when to the kitchen water he ought to draw, himself into the precipice of the well giving by diabolical instinct he strove marvelously to suffocate. But the servants running up him lifeless extracting, into the house carried: who for the space of two days & one night, without all motion & sense, as dead thus lay. Coming however to him his aforesaid Lord, & seeing this in the youth a miserable spectacle; a vow for him to B. Eric making, the divine mercy & the glorious Martyr's help for the wretch mercifully implored. And behold suddenly he motion & sense recovered, & revived: his Lord making a vow for him, his eyes he opened, the Sacrament of Confession he sought & received; from the demon at the same time & sickness perfectly forthwith freed. And when by us, who this miracle, as we could, more diligently examined, he was questioned, what in that two days, in which as dead he lay, was done about him; he said, himself surrounded by a multitude of black birds, which as in the species of crows strove the same horribly to suffocate. This miracle the often-said adolescent, with those who present were, & what was done had seen, in the presence of a multitude of Clerics, religious, & laymen publicly testified.

[9] A certain boy of seven years, Laurence by name, of Logor, while in the field he was playing with other boys, by a sudden infirmity seized, lifeless into the house of his father is carried: the boy lifeless for three days is restored to himself, where for three days without motion & sense lying, of the same (who on account of business then was not present, home returning) by natural affection moved over his son, to the Friars Minor of Stockholm runs, & from them received in counsel, that himself with all devotion to the merits & suffrages of B. Eric he should turn, which also he did. And behold suddenly the vow being sent forth the son to those present sound & unharmed was rendered, of the glorious Martyr by the merits & his power, who the only son rendered to his mother. A certain girl of Helsingia, who quite enormously contracted, enormously contracted, not to walk, but to crawl scarcely could miserably, on account of the devotion of her parents & the merits of B. Eric, was raised up & healed: whom all the multitude sound & unharmed on the feast of B. Laurence saw proceeding. A girl, whom her mother dead bore, a stillborn fetus, life he rendered: & the mother at the same time from death's peril freed; which girl many afterwards we saw sound & unharmed. A certain Brother of the Order of Minors, Custodian in Sweden, a man of proven religion & known to many, grievously sick, of all members so great incurred sickness & so grievous, that himself from the bed, in which he lay, by no means could move: at the invocation of S. Eric the glorious Martyr from that most grievous

suffering he was freed suddenly, just as he himself before all on the day of B. Eric, while he was preaching, publicly testified.

[10] To a certain young girl, who as if already dead to be wrapped after the manner of the faithful had been laid on the pavement, at the invocation of her parents B. Eric crying out, two dead women, life pristine rendered the clemency of the Savior. And this miracle by her parents was publicly divulged. A certain matron of proven life, for whose soul according to the custom of the Church the bells had been rung, & the parish Priest to bless the funeral had been called (just as he himself & others, who present had been, to us related) to pristine life rendered Jesus Christ, by the merits of B. Eric King & Martyr glorious. A certain man grievously by demons vexed, a paralytic, & in all the half of his body with so grievous paralysis so struck, that with no offices of members in that part he could use, on account of the merits of B. Eric & the vows of those standing by, the Lord from the aforesaid suffering mercifully freed: just as he himself, & those, who at this miracle stood by, before us firmly testified. A certain one also drowned recently, & into the house of a certain one dead carried, & a drowned one, by the merits of the Martyr glorious to pristine life rendered the clemency of the Creator.

[11] Villages also & houses from grievous perils of fires, just as the possessors of them to us testified, the Lord freed by the merits of His Saint. As about the village of Ekaby evidently appears. a fire is calmed, In the year of the Lord one thousand three hundred third, when Brother Peter of the Order of Preachers Prior of the province of Dacia, just as he himself to several Brothers related, from Skeninge, the Provincial Chapter being celebrated there, intending the lake e Wariter to cross, & to Skara to set out, when he was at f Alvastra the monastery of the Order of Cistercians, & a tempest, near the bank of the said lake on account of the too great tempest the aforesaid there to make a stay was compelled. But the patronage being invoked of B. Eric, against the hope of all suddenly ceased the tempest by the suffrage of B. Eric, by the virtue of Him who commands the winds & the sea: & soon with the greatest tranquility he crossed that water, which already then to the monks & the rest others impossible seemed.

[12] In the year of the Lord one thousand three hundred fifth, the lady Ragaborgh, wife of Lord Fulko in Fanorium, g in childbirth of her life imperiled, vowed that from Floritasundh she would go on foot to Uppsala; to two women in childbirth life is preserved, & in honor of S. Eric a talent of wax she would offer, if from the peril of childbirth & the crisis of death she should be freed. Who soon offspring brought forth. But the offspring dead seemed to those present, nor any sign of life in the little body brought forth for hours many appeared. About which the mother vehemently grieving, from the virtue & help of the Martyr, which in herself she had felt, for the lifeless fetus B. Eric's help suppliantly invoked, that to her abortive one by his intervention vital God might infuse spirit, that the grace of baptism at least it might obtain, a special vow making for this grace to be impetrated. And behold suddenly in the little body, which seemed lifeless, began the vital spirit to appear: & the offspring baptism obtained, & Birgitta called for many years unharmed lived: & the mother for herself & the offspring the vows made fulfilled. These things to me Brother Israel related the lady Ragaborgh aforesaid.

[13] A certain matron, while in childbirth she was imperiled, & of her life despaired; the matrons assisting her, a vow made to S. Eric, & the same one is rendered the dead fetuses, that the Lord through his merits to the dying one might preserve life, & the laboring one free from childbirth. Which done the woman bore altogether dead thus lay, seeing those who were present women the mother revive, from the virtue of the miracle a greater in the Lord confidence assuming, by the affection of piety moved, again a vow vowed to the Lord, that He who the mother from the peril of death freed, to the daughter for so much life might give, that the grace of baptism it might obtain. Which done forthwith is present the virtue of the Lord: & He who into the face of the First-formed breathed the breath of life; into the little body of the girl dead & recently born a spirit vivifying mercifully breathed. vows to the Saint being made for their baptism. But seeing already the said matrons who were present, the vital spirit gradually through the members of the girl growing up, & her who truly dead was truly now living; the peril of death fearing, according to the form of the Church they baptized the same, the name of Helena imposing on her: whom after three months sound & unharmed we saw all, who were witnesses of the miracle. But this miracle was proven & examined at Aros, in the church of the Friars Minor, in the presence of the Minister & Custodian & Abbess of Schogh, the Archdeacon & Provost, & Lord Jacobus, & several others Clerics & laymen attesting. These things I received from two matrons worthy of faith & honest, who this miracle saw, & to this through all were present.

[14] A certain woman in the parish of Hakastum, in the village which is called Helgister, An energumen biting off her own tongue, by the hidden judgment of God into so great alienation of mind fell, that even her tongue with her own teeth biting she tore apart, & herself with her own hands attacking often wished to kill. Whom her people binding by hands & feet, also to her mouth, lest to herself or to others she should harm, a piece interposed in her jaws of wood they put, lest (as has been said) to herself or to others she should harm, & her tongue with a horrible bite she should cut off. The Parish Priest therefore from devotion being called, counsel about this calamity humbly they ask & require. He indeed, like a discreet man, to memory recalling, that that glorious Martyr of the Lord over this suffering to be cured a special from the Lord grace obtains, just as of many demoniacs the healings more clearly attest, that B. Eric's specially in these the help should be required said. Nor delay the Saint is invoked, the vow being made she falls asleep, vows are made to him: & suddenly the hands of the Lord's mercy upon her. For the woman who from the vehemence of pain & the vexation of the unclean spirit before sleep to take could not, for a little the eyelids being closed fell asleep: & again the eyes being opened those standing around with a certain lighter look she beheld, so that it could be weighed from that her suddenly from the demon to be freed; for those coming before with so horrible look she terrified, that no doubt it was that a demon dwelt in her. But those standing around, astonished on account of so sudden a novelty of the miracle, nor yet dared to loose her hands, which before while she suffered scarcely eight men could hold: but coming to her the aforesaid Priest, says to her: Daughter, if freed you are from your infirmity, give thanks to God the most high, she proves herself freed, who you through the merits of B. Eric freed; & this of your liberation to us will be a sign, if now your eyes to the heavens you will lift: for not yet did they dare to loose her hands nor her feet, nor the wood interposed between her jaws to extract, lest to herself or to others cruelly she should harm. Forthwith she at the command of the Priest her eyes to heaven directs, the sign of her liberation by the indications by which she could tearfully manifested. Her people then loosed her hands. That Priest again, that more evidently he might experience the certitude of the miracle, again said to her: Joined hands with eyes to the heavens lift, again giving thanks: which also she suddenly the command fulfilled, & through the window of the house looking, to her Liberator her eyes directed. A third time then loosing her feet, the wood from her jaws they extracted. A wondrous thing, stupendous, worthy of a miracle, & to the memory of posterity to be commended! For looking into her mouth, she exhibits a sound tongue, her tongue, which before by the bites of teeth torn & consumed & with blood flowing they had seen, drawing out; so sound & unharmed & clean they find, that not of any wound or injury in it a sign or trace utterly remained. And thus that woman, the use of reason fully recovered, to pristine was rendered through all health, & finally she recovers speech. except that mute she remained for nearly half that in her more the Lord wished to glorify His Saint. For at hand & dawning the day of the passion of the Martyr glorious, that woman with all her family to God & His Saint with the whole heart converted, begged, that just as the use of reason & her tongue to her healed He had furnished, also the faculty of speaking mercifully to render He would deign. And behold suddenly, the bond of her tongue being loosed, she spoke rightly, blessing God, giving thanks to Him, who her from so many & so great pains freed, through the merits & invocation of the Martyr glorious. That miracle publicly was divulged in the Synod of the Uppsala church.

[15] A certain little boy, Siguattus by name, in the parish of Willaberghum, of the village Gryllaby, having sickened, at last to extremities was brought. two dead are resuscitated And when by his kinsman the Priest of the said parish & by his people between hands he was lifted; & nothing in him of vital heat, motion, or sense a sign utterly remained; a vow for him being made, by the merits of B. Eric revived his spirit, & to pristine was rendered health. A certain man in Aros, in the house of Lord Windichinus the Merchant, by a grievous infirmity seized, to death even so far was brought, that now tongueless made, the eyes closed without sense & motion for a day he lay lifeless. And when by those standing around dead he was thought, & sent it had been for his heirs, that of his funeral the exequies & inheritance be ordered; the host aforesaid a vow for him sent forth to the Martyr glorious. And when morning now made they entered to him, they see living, whom as dead they had left, erect in the bed sitting, & addressing them, & giving thanks to God, who him from death's gates clemently snatched through the merits of the Martyr glorious. This miracle the said merchant, & those who were present, in the Uppsala church before the Clergy & people publicly testified. A certain man dwelling in the parish of Waxald, a mute & insane one is cured, at the same time & suddenly mute & insane made, so that from fury his own wife grievously wounding he wished to kill; by his people is seized & bound, & thus to the church of the Martyr is carried: & when there for some time he had lain, by the merits of the Saint his sense entire he received; but he remained mute. And when he persevered praying, & groans & confused voices frequently emitted; at last on the night of B. John the Baptist, while the Te Deum at the matutinal office was being sung, us standing by & hearing, by the prayers of the Martyr being rendered to him the office of the tongue, he spoke expeditely & rightly. This miracle on the following day the aforesaid man in the public station divulged: & of this all which was present, witness is the church.

[16] A certain woman in Dalum born, Liva by name, while of servile work something on the Lord's day, the solemnity being contemned, often she did; blind until the 20th year in penalty of sin suddenly the light of her eyes she lost. Who when

several places of the Saints by pilgrimage she had visited that her sight she might recover; the miracles of B. Eric being heard, she came at last to the Uppsala church: & there for some time staying & nothing profiting, when she had withdrawn, admonished in dreams again she returned. There was at hand then the feast of B. Laurence, who of the aforesaid is patron of the church, & the year of the bereavement of that poor little one the twentieth was rolling. And when amid the sacred vigils before the holy body afflicted greatly weeping in prayer she passed the night, & on the following day while in the solemn procession, as is the custom, in the carrying of the chest she is illuminated: the chest of the Martyr around the church reverently was carried; at the doors of the church before that shrine with tearful voices the mercy of God & the Martyr's help prostrate she begged. And behold suddenly opened were her eyes, breaking forth from the same first a little blood: & she cried out that she saw all things clearly in the circuit, & first & chiefly the bier of the Saint. Hence all the multitude, which then was present, & blind before had seen, & now illuminated, over so great & so openly done a miracle glorified the Lord & His Martyr. But we together with our Chapter, & other religious men & discreet Clerics, with all the discretion & solicitude going before we could diligently examined this miracle, & of the deed done a testimony of the truth we bear.

[17] In the year of the Lord one thousand two hundred seventy seventh, this miracle wrought the divine Omnipotence, by the merits of B. Eric & His Martyr to His glory, are healed, one incurably languishing, this year on the day of Pasch about the first hour in the Uppsala church, namely that a certain scholar of Helsingia, who from the feast of B. Martin until Pasch as if incurable had languished; when the said infirm one, by the counsel of his domestic, within the door of the Uppsala church had been carried, to pristine he restored health. To a woman of the parish of Giristom, who mute had been for two years, through the merits of His Martyr speech rendered the grace of the Savior. Henning of Ekby five days of his life, without words & speech, lay despaired: he saw in a vision B. Laurence clothed in a h tabard of gray color, coming to him, & saying: You shall be healed. And at once the infirm one, all hearing, burst forth into words, likewise S. Laurence being invoked one dying, & afterwards in a short time recovered, & for the recovered health offered one horse. Catherine of the parish of Iristum had a foot & part of the leg i shriveled, so that only the skin without the flesh of the leg was on it: & by this molestation for three years laboring, unable she was to work: & a weak leg. who for health to be recovered recovered. And the foot with the leg of wax made on the feast of B. Laurence personally offered.

NOTES.

CHAPTER III.

Very many sick of madness, fever, pains of heads, eyes, & other members freed, even a King wasting away. Likewise fires removed.

[18] The noble man Lord Magnus, of John Angel the son, when to Uppsala on the feast of the Nativity of S. Mary to come he was disposing, A man of the first rank from Stockholm having set out, by an excessive infirmity of body suddenly seized, in his court of Nelleco is prostrated. For three days alienation of mind suffering, he could speak what he wished: but for three other days immediately following, the use of reason full he had, but anything at all to speak he could not: after madness mute & refusing food but for the whole of the aforesaid six days' time, no food at all or drink he took. And when as if no hope of his escape seemed, & about the necessaries for the funeral & exequies it was treated, Brother Israel the son of his sister, & Lord Haquinus the Priest of the same, by the vow of the domestics & Kanutus his chamberlain, vowed, that to Uppsala from Flortasundh they would go with bare feet, if the Lord to the infirm one (of whose life it was despaired) health to confer would deign, that some words he could speak, & order for the salvation of his soul what to himself it pleased. After a little the infirm one somewhat slumbered; & sooner awakening on the sixth day of so great sickness, about the vesper hour a little of some liquor infused into his mouth he swallowed, & speech at once thus he recovered, that by those standing by it could be understood. On the morrow however, that is on the day of the Sabbath, to the Mass of the blessed Virgin into his chapel to be led himself he caused: & then more words to bring forth he could; he convalesces, but what he wished to say, totally to express he could not. On the following Lord's day he crossed even to Ullatunir: & thence on the day of the moon namely on the exaltation of the holy Cross to Uppsala on pilgrimage he set out; the aforesaid Brother Israel, Lord Haquinus, & Kanutus fulfilling the vow which they had made. But Lord Magnus himself, & barefoot to S. Eric he comes. near the brick house of the Friars Minor from the ship disembarked, at a great space from the Cathedral church distant: & he who scarcely for a little space by others' hands to be able to be led was thought, by himself with bare feet, accompanied by twenty servants & more, similarly walking, to the relics of B. Eric came: & there more fully the use of speaking he recovered, & a precious offered a baldachin to the Martyr glorious. The aforesaid miracle in the year of the Lord one thousand two hundred ninety third happened.

[19] Lord Martin, Presbyter of the church of Loristum, narrated, that a certain parishioner of his, Olaf by name, a most grievous from the feast of Pasch until the feast of the blessed Olaf & Eric to visit, the Presbyter is healed of pain of head if through their intervention the Lord to him the desired might grant health. On the night therefore of B. Olaf, when a little he slumbered, appeared to him a venerable certain person, saying to him: Behold sound you have been made, therefore to S. Eric to come, & one solidus of white money which you have, to offer you ought. Awaking he, well cured himself at once felt, & his vow in the year of the Lord one thousand two hundred ninety fourth on the feast of B. Laurence devout fulfilled. Of the aforesaid also Lord Martin the ox falling to the ground, suddenly dead was thought, & his dying ox is preserved: & no in it appeared sign of life, except that one of its eyes a little palpitated. But when the servants with knives the feet of the lying one seized, as a body lifeless about to flay, that for the uses of men more as if slain, & not as if of itself dead it might be had apt; the possessor it to B. Eric, if death it escaped, promised. Cease a little the servants from the flaying, & the ox to move itself strongly began, & after a little fully convalescing to B. Eric on the feast of B. Laurence was offered.

[20] A certain man in the parish of Walom into so great alienation of mind fell, that with his own hand his throat to himself horribly he cut across. likewise the throat being cut one dying, His neighbors & kinsmen, at a case so wonderful & miserable stupefied, the Venerable memory Lord c Fulko Archbishop of Uppsala, who in the neighborhood was, approached, consulting & inquiring what about the body of the wretch they ought to do, whom already dead they reputed. But he, who of a pious always heart was, & over the afflicted pious bearing bowels, asked if in him still that so, although feebly, namely who breathed through the place of the wound; he admonished them, that a vow for him they should make to B. Eric, that by his merits to him, who in the last was set in spirit, the Archbishop vowing a Mass of S. Eric the divine compassion's abundance might succor. He also his oratory soon entering, for the wretch humbly prayers poured to God, a vow vowing, that if the aforesaid man the peril of perdition escaped, he himself to the honor of God & of the said Martyr a Mass solemnly would chant. Which done the said man his sense recovered the integrity, & perfect of his body health having obtained in a short time, on the following feast of B. Eric sound appeared; a sign of the evident miracle in himself bearing, since on his throat to the praise & glory of our Lord, & to the extolling of the proclamation of the Martyr glorious.

[21] In the same year in Jarimtaland a certain boy of four or five about years, while bare with feet in the summer time he was walking, are healed an ulceration of the leg, a certain thorn his leg about the ankle of the foot entered. And when from this the leg miserably swelled, & more miserably putrefied, so much that the flesh falling away the nerves & nearly bare bones remained, & to the boy already of death hung the destruction, nor of medicine to him remedies succored; his mother sending forth a vow that the thresholds of B. Eric at Uppsala she would visit, the boy from the peril of death was freed, & restored to most entire health: who the vow fulfilling, to Uppsala came on the following Supper of the Lord, bearing with her one leg of silver, to the perpetual memory of the miracle perpetrated. These two miracles were published on the feast of the same Martyr glorious B. Eric in the Uppsala church, in the presence of the illustrious King of the Swedes d Magnus, & the lady Queen his wife, & a great of nobles & people multitude of sex both, in the year of the Lord one thousand two hundred seventy seventh. On the same also day came a certain man worthy of faith, a swelling of feet, to Uppsala bearing with him two signs of feet of wax made, who himself from a swelling of feet miserable,

at the invocation of B. Eric, asserted himself freed. Israel the son of Erlendus, while the schools of Linköping he frequented, of quartan fevers for three years & a half labored. a quartan fever. But when for the sake of visiting his parents from Ostgotia he had returned into Sweden, Fulko his uncle of good memory, then Archdeacon, & afterwards Archbishop of Uppsala, of the veneration & honor of B. Eric a zealot chief, commanded him, that for health to be recovered the body of B. Eric, which then in old Uppsala rested, he should visit, & there in honor of the holy Martyr one candle he should offer. He delivered also to him an Antiphon with a Versicle & Collect, which of the glorious Martyr frequently to recite he ought. He therefore, who by a long & grave sickness nearly had failed, the commands fulfilled, & full a few afterward elapsed days obtained health.

[22] Of the most glorious King of the Swedes & Goths Magnus the son e Berger, Berger the King a boy in peril of life, an illustrious King, by a grave & long languor had failed so much, that the flesh consumed his skin withered, & his tender members scarcely among themselves cohered together, & no in him vigor of strength remained. And when thus for a year by moments nearly single to the setting he seemed to tend, it happened that him on a certain night suddenly a most grievous gout vehemently invaded, & so much vexed, that his guards, of his life utterly despaired, thought him again dead. But his tutor Lord Charles Thidhische, then first among the guards of the Royal body, the human remedies to so great a peril to succor able distrusting, by the tutor's vow he convalesces, to the divine he turned himself help; & instantly invoking SS. Olaf & Eric Kings & Martyrs & B. Nicholas the Confessor the patronages, for the liberation & safety of the King a vow he vowed whether the offering of the vow to S. Olaf, or to S. Eric, or to B. Nicholas should be rendered, at once the lot of B. Eric three times fell. His therefore help he began specially more instantly to invoke: & behold forthwith was made the hand of the Lord upon the infirm one, & soon sensibly ceased the molestation of the gout, & in a short time the whole languor from the royal withdrew body, & he beyond hope quickly full obtained health. The aforesaid therefore Lord Charles, & two other Knights, as also that one from pain of eyes. the made for the Lord King vow fulfilling, in the year of the Lord one thousand two hundred ninety second on the feast of B. Eric, with the solemn offering of the Lord King, from Stockholm went on foot to Uppsala, & in the public station over the aforesaid benefit of the glorious Martyr of Christ they bore testimony to the truth. The often-said therefore Lord Charles from a grave sickness, & a long pain of eyes, which to him nearly altogether blindness had induced, through B. Eric was cured, & freed fully: just as he himself in the aforesaid station before all testified.

[23] A certain noble & devout Lady Helgha, wife of Lord Roric Birgersson, when twice, just as to a certain religious she related, the conceived fetus she had aborted, help is given to one fearing abortion, & pregnant again a third time the same to befall her too much feared; B. Eric heartily she invoked, promising that if through his merits the Lord her conception alive to be born would grant, she to B. Eric one gold piece would offer. In the time therefore opportune giving, her vow joyfully she fulfilled. When of an immense fire the voracious flame the wood next to the church of Gutturum, in the year of the Lord one thousand two hundred ninety fourth about Pentecost was wasting; & a strong wind the fire to the houses of the Priest, a fire is extinguished. which scarcely at a stone's throw from the said wood were distant, to approach made; Lord Nicholas, who then of that church was Rector, invoked the help of B. Eric, that the houses of the church from the fire's peril he would free. And behold soon a contrary wind came, & the flames from the houses of the Priest repelled; & the court, just as the aforesaid Lord Nicholas at Uppsala in the Synod narrated, from that fire unharmed remained. When also the greatest part of the court of Lord Lidhinnardus of Noroby near Uppsala had been burned, B. Eric being invoked a great part of the said court, just as relates the lady Margaret wife of Lord Lidhinnardus, miraculously was from the fire's peril freed.

[24] In the year of the Lord one thousand two hundred ninety ninth, Andrew of Sel for twelve weeks lying had languished: who a vow being made to B. Eric, Are cured grievous languors, at once when he convalesced, to the thresholds of the blessed Martyr with an offering without delay came. In the same year Saxo Castellan of Stockholm, vowed a candle of a talent of wax, & from a grave infirmity freed, the vow fulfilled. In the same year Sederius, of the parish of Vaxal, pain of eyes, from a grave of eyes pain asserted himself by the blessed Martyr's merits freed. Olaf of the parish of Hugddungi about himself relates assertively, that when he was a boy of seven years, a year & a half alienation of mind he suffered. madness of 18 months. And when his father & kinsmen thereupon greatly were burdened & grieved; the father for his infirm son B. Eric's help attentively implored, promising, that the aforesaid Olaf his son, if from so miserable a suffering he were freed, in single years would offer to B. Eric in the time of his life one solidus. Who soon health full obtained, & in single years single solidi putting aside, until the price of one cow he had collected; one thousand three hundredth on the feast of B. Laurence to B. Eric offered, & similarly himself to do for the remaining time of his life thereafter affirmed.

[25] When a strong famine for several years Sweden had devastated, the rustics the parishes Barling, Spiccaby, & Akirby inhabiting, in this unanimously most excellently agreed; a famine of several years, that for temperateness of air from the Lord to be impetrated on three sixth ferias to their single churches devoutly they would come, & that to B. Eric they would offer one ear of corn of silver gilded, if through his intervention the Lord, according to the need of the fields, serenity & rain might grant opportune. The desired effect soon they obtained of their vow: & what they had promised, alacritously they rendered. Related Lord Ragualdus Puke, that when his wife Lady Catherine, for twelve weeks grievously had languished, & by so long a languor thus to extremities had been brought, that to her now the thumbs were bound, & no seemed hope of her escape, he himself for the life & safety of her to B. Eric vowed a pilgrimage, & one baldachin. Soon she unexpectedly convalesced fully: & he to B. Eric the promised offered baldachin. A certain Priest by name Martin, Orningus by nation, Rector of the church of Egboharade of the Synod of Uppsala, in the year of the Lord one thousand two hundred ninety third to his church wishing to return, while he was making the journey, the horse falling he fell down; & so grievously his head to the root of a certain tree dashed, a wound of the head, that the cap, which he had on his head, was broken: at last from the ground he rose, & by a certain Priest into hospitality was received, where from the preceding fall his sense he lost; & in mind alienated lying for eight days, no at all food he took. & madness thence contracted, But his host, of the painful fall of him greatly condoling & compassionating, & of death fearing, a vow made for him, that if through B. Eric him the Lord mercifully should heal, he, who so grievously suffered, of one talent of wax a likeness of his head would make to be made; & from the place, where then he lay, to Uppsala on foot going, his offering personally would present. This done forthwith the suffering one sound rose, & with his host the same evening at the common table ate, & the vow for himself made willingly fulfilled. He & his host, who for him the vow had made, equally this miracle divulged, & with an oath of the deed done testimony rendered.

[26] In the year of the Lord one thousand three hundred sixth, about the feast of B. Olaf, Benedict, a six-year-old little boy, son of Olaf Dansca & Ingegerd, a pestilent swelling; in the parish of Wendilwilla Ekeby, after many sicknesses & diverse convalescences, suddenly about the genitals & even to the navel was swollen, & the swollen skin was blackened like a coal: & nothing to the infirm one to remain, except now the exhalation of spirit, seemed. Under this calamity went the mother to the church on the Lord's day, on which was the eve of B. Olaf, not able at home on account of the vehemence of pain to stay, nor her son then only one wishing to behold dying; whom from the house withdrawing, never alive she thought herself again to see again. Her in the church Lord John the Presbyter of old Uppsala coming, mournful & with tears suffused & uncombed in garments noticing, of so great sadness the cause he asked, & learned from the same: of which woman the misery was heaped up, that under one whole year's revolution before four sons & two daughters she had lost. Consoling therefore the weeping woman the aforesaid Presbyter, counseled, that in B. Eric confidence she should put, the boy dying at the mother's vow, & him for the safety of her son she should invoke, & to him She therefore according to the Presbyter's counsel vowed for her son, that the thresholds of B. Eric, where is the sepulcher of the Martyr at old Uppsala, in single years she would visit, & cause to be said one Mass in honor of him, & the office having been fully heard to her own she returned. To whom the little boy, whom she as if dying had left, outside met in the court. But she at the sudden change as one inspired similar vehemently was astounded, & him in sense alienated thought; into the lodging she brought him back, & of so sudden a convalescence the manner more diligently inquired. But lifting familiarly the garments of the infirm one, & the places before swollen now without swelling she beheld, & the skin contracted & wrinkled lying over the injured places. And when said the mother to her son, What with you has been done, son? answered he: Just now under your absence supervened to me a sweet slumber, & in it a certain man in white to me appeared, & me palpated; & at once with the swelling the pain me left. the Saint appearing to him through sleep: But although the boy, namely of six years, of the man to him in white appearing more to relate knew not; yet piously it is believed it was B. Eric, who under the moment of the little one's convalescence by the mother had been invoked more devoutly, that to her son he might be for safety. But the mother with inestimable filled joy, fearing for the infirm one of a relapse, for a few days him she kept, & the skin contracted & black, within three days, without of any medicament & unguent the application, into the natural color & smoothness beyond hope returned. On the feast therefore of B. Laurence then next, the woman with bare feet with her son unharmed came to the sepulcher of B. Eric, & a Mass for the safety of her son to her rendered solemnly to be said caused. All the aforesaid premised the aforesaid Ingegerd to us, Nicholas Archbishop of Uppsala & many being present, faithfully set forth in the year of the Lord

one thousand three hundred tenth, on the day of the Consecration of the church of Vendil, in whose church's parish this miracle was perpetrated.

[27] Relates Lord John the Presbyter of old Uppsala, that the wife of a certain miller in his parish from a grave languor through the invocation of B. Eric was cured, a grave languor, about the year of the Lord one thousand three hundred sixth or seventh. When Torstanus the smith at Farryngor a wagon laden with hay from the meadow to his own would lead; his son a little boy, namely his third year of age passing, to meet his father running, a boy crushed by a cart incautiously slipped down beside the cart. When the father the cart was driving, utterly ignorant about the boy, he heard of the cart passed, & him miserably crushed. The father at the single sound of the little one, while the first wheel over him passed, was stupefied: & what it was, which he had heard ignorant, suddenly the horses drawing the cart to stand he made. Looking back, behind the wagon of hay, the crushed little body he saw, in which no sign of life appeared, in his bosom he put, & into his own house nearby carried. O good Jesus! what then could be the paternal heart in the miserable case of his little son thus extinguished? There comes meanwhile to his mind, & among these straits he began to invoke B. Eric King & Martyr's help, whom he had heard in succoring the wretched prompt equally & prepared. And when against hope a vow he had made for the boy to the holy Martyr, who extinguished seemed & crushed in members, behold suddenly he revived, & unharmed in his whole body afterward for a long time lived. Done was this miracle in the year of the Lord one thousand three hundred eighth. This to me Brother Israel & several worthy of faith others the father of the boy faithfully narrated.

[28] In the year of the Lord one thousand three hundred tenth, on the eve of B. Eric, when Lord f Nicholas the Archbishop after Compline from the church had returned into his chamber, suddenly by a fever is seized, the Archbishop pressed by a fever once on the bed is prostrated, all that night by the force of fevers most vehemently is vexed even near sunrise, & he thought himself never from Uppsala to withdraw. But when he distrusted himself on the day of B. Eric from the bed to rise to be able, he invoked the help of B. Eric, vowing, that if by his merits he were relieved only so much that he could on that day the solemnities of Masses to perform, for the rest the Martyr's memory in his Matin & Vesper hours always he would have. And behold soon by slumber seized, to sweat much he began, & within the third hour thus health & strength beyond hope forthwith he recovered, that on that day Mass solemnly he celebrated, & other things which his office required he could perform competently: & for that time altogether left him the fever. This he himself before many personally on the day of B. Eric in the solemn station, to God's & the Martyr's glory, narrated. When also in the year of the Lord one thousand three hundred eleventh set at his manor Akir, & again: from Uppsala on the feast of the said Martyr himself to absent he was disposing, by a vehement infirmity suddenly seized, with all celerity to the said feast he hastened, & soon the infirmity escaped. Relates Lord John the Presbyter of old Uppsala, that a certain one of Philin passing to Uppsala suddenly swelled too much, & by gout grievously vexed, a podagra cured, so much that of his life it was despaired. But carried to Olaf in Fulredhum, a vow for him being made to B. Eric, soon he convalesced.

[29] When a great fire a granary, which was a house large & to other lodgings neighboring, in the court of Lady Margaret in Wixstadum, the relict of Lord Roridh, fires repressed was burning, & the flame was spreading vehemently; Lady Margaret, fearing that the whole court would be devastated by the fire, invoked the patronage of B. Eric, vowing herself to the Martyr one mark of pure gold about to offer, if by his merits the Lord to so great a peril as if by a certain hidden force, to the other part was turned; nor the houses contiguous injured in anything the fire, nor devastated. Happened this benefit of the Saint in the year of the Lord one thousand three hundred tenth, on the fifth feria before the feast of B. Eric, which the said Lady Margaret to God's & the Martyr's glory on the feast of B. Eric before several worthy of faith faithfully narrated. In the same year on the night of B. Eric the court of Oridgerus in the village Ladhum, of the parish of Knyffta, which was situated in the middle of the village, when the courts of others on each part were burning, at the invocation of the Martyr the fire altogether did not touch, nor in anything injured. This before Lord the Archbishop & several to us related Lord Edmund, Rector of the church of Odimshargha.

[30] In the same year on the fifth feria next before the feast of B. Eric, a certain noble girl by name Christina, daughter of Lord Harald Arilgh, by a grave infirmity in Halkqui labored, so that for ten days no at all she had taken food. When therefore of death the crisis greatly she feared, she caused to be called to her Fr. Israel Prior of Sigtuna her cousin, who then with Lord Nicholas the Archbishop in Fundhboharradhe was: A sick Woman whom to her coming she asked, that on the morrow he would return, & her Confession would hear, & to her the Sacraments ecclesiastical would minister, & her would make a testament. Who returning to the lying one on the morrow morning, when to her he wished to approach: behold he saw the handmaid ministers of the girl groaning, & weeping, & saying: After from her you withdrew yesterday at the ninth hour, she nothing has spoken except a few words as if out of her senses in the night. He approached therefore to the place, exploring if some words to bring forth she could. There approached also the maidservants, touching & moving her, & requiring if anything to speak she was able, at least any word. But she strongly moved, neither her eyes opened, nor a word any brought forth. All therefore who were present, not only of the life of the sick one despaired; but also that neither the Sacraments to receive, nor could make a testament. Withdrawing therefore into the court Brother Israel, vehemently grieving that she without the Sacraments & testament seemed about to migrate from the body, about to die without the Sacraments was afflicted in mind, that her he had not confessed, & that to her the Sacraments he had not ministered, & the testament made on the preceding day. He wished therefore soon the said of the blessed Virgin Mass to withdraw, & convoking to himself Lady Raguildis, wife of Lord Benedict Boson, the aunt of the sick one, & Lord Styrgerus the parish there Presbyter, & Lord Jacobus the Priest, he informed them how the funeral should be wrapped, & how & where it should be entombed, & how the funerals should be done, & the rest of this kind to the business opportune. There was present someone, who suggested: Let a vow be made for her to B. Eric, that if better she has, by the vow of her people, she on foot would make a pilgrimage to the thresholds of the Saint, & offer a baldachin. Consent Lady Raguildis & Brother Israel: & when he wished to go to celebrate Mass, came a hasty servant calling the often-said Brother to the one despaired of life before. And then he amazed at the unhoped-for benefit, with joy approached to her. Says she with a clear voice: Now better I have, & food I desire, & I hope in a short time fully to convalesce. But he said: First Confession make, & the Lord's Body receive, she suddenly convalesces: & thus take food. For the said Brother feared, lest suddenly growing strong again the disease should extinguish her; because sometimes are wont food to ask or receive forthwith those dying. He said also: Now a Mass of S. Eric I will celebrate, & thus your Confession I will hear, & other things, which to the salvation of your soul pertain, we will do. The Mass therefore being celebrated, & heard her Confession, & ministered to her the sacred Communion, & the testament made, she took food, & under a wonderful celerity fully convalesced & perfectly. formerly also from a quartan freed. She also said herself by a vow to B. Eric made from a quartan, by which for a year & a half she had labored, the glorious Martyr's patronage before to have been freed.

NOTES.

APPENDIX

Two miracles afterward wrought & by a more recent hand inscribed.

Eric, King of Sweden (St.)

BHL Number: 2597, 2598

[31] In the year of the Lord one thousand four hundred third, on the translation of S. Eric, a certain Rowan Andrissem of the parish of Wikungaker, of the village Barkasartir, Speech given to the mute. before the Dean & certain Canons of Uppsala, his son of ten years presented; which son he said to have been altogether mute until the sixth year of his age: for whom a vow he made to S. Eric, that with his son & an offering he would visit S. Eric: & soon was broken the bond of long silence, & the boy within a quarter of the year perfect use of speaking according to his age's possibility received. In the year of the Lord one thousand four hundred eleventh, on the eve of S. Eric, a certain Hanes Walterssem of the parish of Fasta, who for a year & a half speech & hearing after a most grievous infirmity had lost, speech & hearing recovered in the meadow of Moraaring, making a pilgrimage to the thresholds of B. Eric; & it was then the seventh day after the vow of pilgrimage sent forth.

THE SEQUENCE

From a very old Missal.

Eric, King of Sweden (St.)

Let us give thanks with sweet prose, The glorious praise of Eric Let it come forth into the midst.

From a generous root Is transplanted a verdant rose To the royal throne.

The affairs of the kingdom being ordered,

The Saint goes with armed men To the lands of the infidels.

Of those dead in their sins With a wondrous motion of piety He weeps the slaughter of the enemies.

Just in judgment, Frequent in fasting, His limbs he wore down With a rough haircloth: A fervid devotion His mind inflamed.

Depraved men conspiring, And into the death machinating Of the King unanimously, Stir up an unforeseen war: The King slain Paradise Enters felicitously.

From the dead recalled To the mother alive he renders the daughter, And heals the woman in childbirth: To one with five wounds wounded, Now of life despaired, He gives prosperous health.

Happy he by whose grace The demons are put to flight, The blinded see, The contracted is raised up, And the drowned is rendered To full health.

A vow's promise being made He renders voice to the Priest, And to the infant a leg: At once between the Brothers' hands The Friar Minor rises sound, After a long misery.

Sense he renders to the woman, Who scarcely to be seized or held Could be for fury. O how they prove the Saint of God, And confirm the faith of the matter So great marvels!

Therefore to the marvelous King Praise with a joyful song Let it be frequented: Whose enjoying Uppsala By the salutary presence Let it be gladdened.

Thou, King of the Swedes, Eric, Great Martyr & friend Of God, by sedulous prayer Amend us venerating thee, And recommend us to Him, Who reigns forever.

ON BL. WILLIAM OF TOULOUSE, OF THE ORDER OF HERMITS OF S. AUGUSTINE,

AT TOULOUSE IN AQUITAINE.

A.D. MCCCLXVIIII.

PRELIMINARY COMMENTARY.

On the Life in the Deeds of the Toulousans described by Nicolaus Bertrandi, & the Elevation of the body.

William of Toulouse, of the Order of Hermits of S. Augustine, at Toulouse in Aquitaine (Bl.)

BY THE AUTHOR D. P.

[1] The Deeds of the Toulousans from the founding of the city, at the end of the XV century wrote Nicolaus Bertrandi, Professor of both Laws & Parliamentary Advocate of Toulouse, printed then in the year MDXV, of which at this time difficult to be found a most desired copy at last we received, Nicolaus Bertrandi in the Deeds of the Toulousans, by the benefit of the very R. P. Janinus, Prior of the Hermits of S. Augustine at Toulouse & of the same throughout Aquitaine Provincial. A most celebrated & most rich work he calls it, who to be printed took care Master John Magnus-Joannes, & the Author, then still living, with the titles of Professor most excellent & Advocate most eloquent he adorns. William of Catel, who that very copy now ours at one time possessed, book 3 of the History of Languedoc page 519 praises the same, as a man diligent & curious, unless somewhat more of faith he had given to fables; those namely which about the origin of the city older than the Roman, of Emperors, of Kings, even to the time of the Gospel preached among the Toulousans through S. Saturninus, the simplicity of the elders feigned & through the mouths of the common people transmitted to posterity: the rest which by surer documents from him could be known, of ages to his age nearest done, sufficiently prove the curious diligence of the man, chiefly what about the last eight Bishops & the fourteen first after them Archbishops, & about the men meanwhile in doctrine & sanctity more excellent, he narrates from the year MCC.

[2] This therefore author at fol. 50 having begun a treatise on the deeds of the Doctors of Toulouse, the Life he describes, after the Professors of both Laws more celebrated, the Doctors also in Theology he commemorates of various Orders, namely of S. Dominic, of S. Francis, of S. Mary of mount Carmel; treating finally of the Brothers of the Hermits of the Order of S. Augustine, who at Toulouse took their origin, & in science & sanctity of life shone, in the fourteenth & the same last place subjoins the history of the memory to be cultivated Fr. William of Natholosa, from hearing & the faithful testimony of many … who with him conversed twenty years & more … & him frequently of Confession heard, as in the Prologue he speaks. Under this then title the promised History he begins: from the relation of his familiars: On William of Natholosa, a holy indeed man, upon his laudable & austere life, a compendious recollection. From this it is established, that in the year of his age XIX he entered the Order, in the same his life he prolonged until the LXXII year, but died on the XVIII, of May on the Friday before Pentecost of the year MCCCLXVIIII, & thus born in the year MCCLXXXXVII, the habit assumed in the year MCCCXVI, accordingly much younger to be than the Venerable Master G. of Toulouse, whom Herrera found in the year MCCCXVIII in the General Chapter of Rimini designated, for the year thence the third, Examiner of the students in some Studium of Italy.

[3] The aforesaid Life adorned, & into the Gallican tongue turned Fr. Simplicianus of S. Martin, an Augustinian Hermit, among the Lives of the Saints & Blessed of his Order, after the Life of S. Augustine collected & published in the year MDCXLI at Toulouse: & it remains about the elevation of the Body but nothing of new light he added to the old Latin context, which here faithfully transcribed we give. Nicolaus Bertrandi now Blessed, now Saint absolutely calls him; & the explained of the body, after the fiftieth day still whole, exhumation & elevation into a marble tomb; with how many there, he says, miracles it shines, & how great benefits of healings are furnished, to recall I would scarcely suffice: then what kind was his life on earth, & with miracles formerly frequent. to be discerned he says in the prodigies & miracles, which now works God by that holy Father's merits: namely through a space of a hundred twenty years & more, as many as from the Saint's death to Nicolaus's writing had flowed: for whose cause very many at the sepulcher hung up votive offerings at one time to have been, nothing is to be doubted. Saussay in the Supplement of the Gallican Martyrology, without scruple Saint calling him, thus writes on this day: At Toulouse the deposition of S. William of Natholosa the Confessor, of the Order of Hermits of S. Augustine, in piety, humility, & zeal of God renowned, who in the praise of Christ, as he had wished failing, in the jubilation of love expired. I omit to recount the writers of the Order, who him to the Blessed ascribed, Alphonsus de Orosco, Blessed & Saint everywhere is he called. Joseph Pamphilus, Thomas de Herrera, Aloysius Torellus, of whom one another successively describing, one to the other nothing of new light or authority add. Only Simplicianus, at Toulouse living & the Deeds of the Toulousans of Bertrandi before his eyes having, & S. William absolutely calling, even he himself makes faith, that the same appellation & veneration in this also century among the Toulousans flourishes: but the above-praised Prior Janinus about the vows publicly nuncupated to his memory makes faith, nothing explaining in particular of those things which I required.

THE LIFE

By the Author Nicolaus Bertrandi, Doctor of Canon Law.

In the Deeds of the Toulousans published in the year 1515.

William of Toulouse, of the Order of Hermits of S. Augustine, at Toulouse in Aquitaine (Bl.)

BY NICOL. BERTR.

PROLOGUE.

Now it remains the deeds & history of the memory to be cultivated of Brother William of Nathalosa, of the Order of Brothers Hermits of Divine Aurelius Augustine, to write: in which Order he for a long time at Toulouse laudably conversed, All things from authors of certain faith received he protests. with great & various, as much before as after his death, of his sanctity of life shone miracles. Of whose indeed life & sanctity the order to pursue deliberating, in few indeed words to bring forth I shall take care: & his deeds describing, not so much from the narration of the people of the city of Toulouse, where his life for long times laudably to its very end he brought of his life, as also from the public fame & common of the whole country I shall prove: but also from hearing & the faithful testimony of many laudable men & devout & religious, who not only Fr. William himself living & dead saw, but indeed with him conversed twenty years & more, & with him ate & drank, who from his sanctity's norm an example of sanctity received, & to him in Masses & in the cell served; & moreover of them some of the Order Brothers him frequently of Confession heard.

CHAPTER I.

The beginnings of the religious life & eximious virtues.

[1] This of recollection & holy memory Brother William of a Natholosa, of the Order of Brothers Hermits of S. Augustine, from noble parents & of legitimate matrimony procreated was. This Fr. William, in his life a Saint reputed, In the year of age 19 he becomes an Augustinian. after baptism a legitimate & faithful Christian among faithful Catholics conversed & for such held, from boyhood taught his first letters & instructed in Grammaticals, a Brother Hermit to be made he resolved: which afterward devout he fulfilled. For in his juvenile age, about the ninth & tenth year, he entered the aforesaid order of S. Augustine; & suddenly by the grace of the right hand of the Most High marvelously wholly into a man another changed, he began as a youth of good disposition to act, on account of which well to him it was. For at that time he was in conversation humble & benign, obedient to the Prior & Brothers in lawful & honest things, & not only in those days, but also as long as he lived among men. He began also then to study books, not only in the books of humanity, or logical & natural, but also in the divine. And having advanced to the due age, ordained presbyter, & then Lector of Theology. & sent through the order to Paris for the sake of study, there as much in science as in morals he advanced. And hence made & proven a sufficient Lector in Theology, he returned to his country: & from then so much he advanced in divine doctrine, that sufficient for the dignity of the Mastership he was decreed. But he the dignities & worldly honors as a poison fled: & thus the world spurning, only he was delighted in meditations & divine eloquies, & the Lives of the Saints he read, & the manner of living of them more deeply retained; & what of perfection in them he found, as much as he could, to imitate he strove.

[2] Him all as a Father venerated: for he was (as of a certain one is said) a true worshiper: devout in the recitation of the Hours. for it was fitting, that he, whom God with so great grace had filled, by all should be loved. But he devoutly Mass celebrated, & the divine Office always discharged. Who that more attentively to devotion & contemplation given at the altar he might be; the door of the chapel closed he wished to be; & alone with his servitor, the tumult of the people fleeing for the sake of spiritual consolation, sometimes & often in the psalmodies & canonical Hours to be chanted, he remained. He was indeed solicitous: for attentively & devoutly & distinctly above measure, as if God being present, those Hours to God always with joined hands he discharged: & this was by God specially to him given, that attentively, intelligibly, & distinctly, without wandering of thoughts, the debt of psalmody to God he rendered; &, as from a certain his companion I learned, when they went from Pamiers toward Toulouse, on the way when there was at hand the hour of Prime, he fixed his steps; even on a journey, & immovably standing with his companion, to God the office of Prime most devoutly he discharged, he on one part & the companion on the other being, & as if they were in a church: & thus until the hour of the Third Hours they said the Office, not walking, but resting, one standing & the other sitting, as in a choir is done: & thus they did at all the other canonical Hours.

[3] Fervent therefore with divine love, contemning the world, & in it all things contained discerning to vanity to be subjected, nothing to have he desired; but to soldier for Christ desiring, all things as fleeting deservedly he spurned, & only with food most sparing & clothing most poor content he was. Whence great wars

against the malign spirit taking up, for seven years continuous on bread & water he fasted, proposing as long as among men he lived this to do. But prohibited by the General of the Order, given to fasting, from obedience he embraced the common life of the refectory, with one in the day only refection content. Which indeed manner of living even to his exit he prolonged, never the fasts of the Church & Order omitting: & he fasted frequently three days in the week, namely of Wednesday, Friday & Saturday: but continually on Friday & Saturday, in which specially he lamented, & bewailed his sins & those of the people. Among which lamentations the resounding of his voice was heard: O Mary, how long in this misery of the world shall I remain? what here more useless do I? in clothing humble, I desire to be dissolved & with thee to be I wish. But what kind of habit he the lover of poverty wore? A cap indeed & other garments, for the use of his body, broken & patched he wore: never new to receive wishing, as long as those could serve. For twenty years continuous one cap he used: which to change he was unwilling, although there were presented other caps new. And when his parents & the faithful brought to him one cap new in his chamber, he with great sadness spurned it. But they this seeing, secretly & with great caution put it in his little cell, & afterward he gave the old cap to his servitor. But a gown b he wore willingly clean, honestly washed: garments precious to him offered he spurned, coarse sometimes by necessity compelled he received. A humble bed he kept, & thus noble garments he fled & thus with c hard he had, & instead of linens coverlets coarse: & thus in such a state, both sound & infirm his weary limbs he refreshed.

[4] Moneys never or rarely he received, except for the use of oil for the lamp, which always by night & day kindled in his cell he kept, studious of poverty; to the honor of B. Mary of Le Puy: whose light on a certain night a crowd of demons, in the figure of crows about it flying (as he himself of holy memory William to his companion Augustine said) to extinguish wished: but our Lady prohibited. Upon a table also of five palms & a half alone with his companion in common with great silence he ate, except sometimes a discourse about God or about the Saints occurred. As much in chairs as in movable things always superfluity he avoided; whence neither even to indigence the necessaries to have, but rather to lack he wished. Indeed if anything indeed often for his body's sustentation had been to him transmitted, of the morrow not thinking, that he did not eat, but to other poor, especially the infirm, both Brothers & strangers he gave. For he the lover of poverty greatly the poor loved, & with them conversed, & in the law of the Lord meditated; voluntary in heart & body poverty he bore, & it preached, & riches contemned. Whomsoever to him coming of either sex in superfluous apparel sharply he reprehended, & them to the love & pity of the poor he induced & animated. And not only in his cell & garments of body poverty to be observed he wished, but also in the chapel & altar: for the paraments of the altar & garments not too precious to be he wished, but only honest & clean to be he desired: & buildings he did not praise sumptuous, indeed to the Brothers to build some sumptuous work wishing he said, this to be vain, & useless, because in a place fitting & congruous, he said, for God's service the Brothers professors of poverty content ought to be.

[5] & by macerating the body indeed The cleanness of chastity always he loved, who him for long times knew, always in virginity to have remained asserted. Whence on account of the love of chastity, the concupiscences of the flesh to refrain & tame wishing, he chastised his body with fastings, vigils, prayers, & hard chastisements. For he disciplined himself with chains three of electrum d or of e latten, which with himself he had, & beat himself very sharply, macerating the flesh four times in the day, first for himself, secondly for his dear ones & friends, thirdly for all who were in the world, fourthly for those who were in purgatory, attending the word of the Prophet saying, Attend to discipline, lest at any time the Lord be angry &c; Psal. 2, 12 attending also the example of B. Dominic: for it is read about Blessed Dominic in his f Life, that three on single nights he received with his own proper hand by a certain iron chain disciplines, namely for himself one, for sinners who dwell in the world another, the third indeed for the souls which are tortured in purgatory. But he the Father of pious memory, when he heard those things read, much joy had, & to provoke his companion, who this was reading, said: And I without offense some would add a fourth discipline; namely one for myself, another for sinners who in the world dwell, the third for those who in purgatory are tortured, the fourth for my dear friends for whom specially I am bound: & thus that upright William, his strict, clean, & chaste produced life.

[6] In prayers besides he was very assiduous: for not only the canonical Hours (which very attentively, with a pure heart & clean mind, & to frequent & attentive prayer given without wandering of thoughts, & with joined hands always he discharged) but also other special prayers to God & especially to His Mother B. Mary very devoutly with knees bent, with great continuation to them he transmitted; even so far that sometimes to prayer & contemplation given, of himself forgetful & totally above the human world into God rapt, not taking food nor drink, a whole day with the night preceding he led sleepless: & this was seen by his companion on a certain occasion, who saw that both on that day & the following he did not eat nor drink, nor heard him speaking, but only the canonical Hours saying. He also before his prayer, the demon vainly tempting to distract it, always to God of single benefits which to him He had conferred thanksgivings gave, & thus his prayer he began. In the beginning of his devotion, when by night he wished to sleep, he heard sometimes a great thunder in his little cell which did not allow him to rest. But when on a certain day to his prayer & devotion most attentively he was insisting, the devil envying, by hard words & terrible apparitions him molested, in the air also a great thunder making; sometimes indeed singing in the manner of a young woman near his bed, & by sweet words him to sin to allure he tried: & this he himself narrated to some secular persons, & also to his companion this he said, on account of the counsel which the seculars asked of him. But the holy man, intrepid & constant such ravings as nothing spurned. Another besides night appeared to him in the species of the Blessed Virgin, her son in her arms carrying, suggesting that him as the mother of the Lord he ought to adore. But the prudent man, the deceitful cunning of the enemy understanding, with the sign of the Cross intrepid stood: & the devil vanished.

[7] What more? His life's sanctity & the assiduity of contemplation to bear unable the enemy of the human race, the lamp, & many therefore molestations inflicting, which always in his cell he kept kindled, he broke, & this he himself to his companion said. But when not on account of that the Saint from the place of prayer departed, the malign spirit omitting hard or sweet words as he was wont, comes to blows; & rushing upon him vehemently, him so wounded & beat, that traces or signs always remained even to the day of his death. It happened also, as it is said, in the time when he was Prior at Pamiers, made by the Order, that on one night, the first signal being rung for Matins, from his cell going out he proceeded to the church: but entering the choir, by the illusion of the malign spirit, it seemed to him all the seats to be full of Brothers, & praising God he went to his place; & the Our Father said, & the sign made, as the Hebdomadarius he began. And then those demons, in the effigy of Brothers rushing upon him, sharply him beat, & him half-alive left & fled. On another certain day at the same hour high upon one beam of the church him beaten they put, which patiently he tolerated. & him the Brothers at the Matinal hour found, & thence him took down. Another time the lantern, g which at the hour Matinal kindled he carried, upon his head they broke. But how great patience in all these he had, scarcely could be expressed: for never did he complain, but rather he rejoiced & was glad, & patiently all things tolerated, & those secrets as much as he could kept & concealed, to no one them bringing forth, except & few things he revealed: & the more by the demon with blows & insults he was agitated, the more by signs & prodigies & prayers Christ he invoked.

NOTES.

CHAPTER II.

The miracles of S. William living.

[8] When at a certain time at Toulouse in the church of B. Antony a of Vienne the devil a certain young woman held possessed, at last this Father of pious recollection asked by the friends of that possessed woman, He frees an energumen, that he would deign to come & visit that possessed one; from obedience & by license of the Prior he came to the church of B.

Antony, & on the way he found many of his Order: to whom he said, Whither go you? And they feared him. And he said to them, either go you, or I will go. And they feigned themselves to return, & went by another way: for he wished that man himself from human praises to abstain & vain glory to avoid. But he found there the whole Studium or a great part: & first he questioned that demoniac, of what feast do I make today? And she answered, Of such a feast. And another more honorable of the whole Studium of Toulouse, questioned of what made he? And the demon answered; You said my Matins, because you in the night past lay with a harlot. And from then for the rest no one was who him questioned. But then the Father of pious recollection said: Go you all out of the church: & he remained alone with the possessed: & prayer made, the demon from the body of the said possessed one, leaving her as if dead, went out: & the said Father, the parents & friends being called, said to them that they should have care of her, who from the demon by the grace of God was freed, nor thereafter she possessed by the demon was vexed.

[9] It happened also that when by the precept of D. the Vicar of Toulouse, namely D. William Bragose, b who afterward was a Cardinal, he went on horseback to a little village called Villaries; there were two daughters virgins, called to suppress a diabolical illusion, their father already dead, who had a certain vision from the illusion of the malign spirit. There appeared indeed to them that they saw their father as if he lived, now in the chamber, now in the garden: of which vision they were, & not undeservedly, in the greatest terror & much desolated. And at the petition of the parents & friends flocking many religious men, namely that they might experience what this was, & nothing yet profiting; & the fame heard of this friend of God, whose sanctity already nearly through the whole was spread country; they sent legates: who came to him asking & supplicating that to come he would deign, since perhaps God would hear him, & the aforesaid illusion would go away, whose terror not only those two daughters, indeed that whole country invaded. And answered the man of God humbly: I am not a Saint, that this to do I can, nor me to go behooves: because my presence could not in this deed profit anything. And thus of himself anything he did not presume, but by the precept of the Lord Vicar to come he prepared: accompanying c with him D. William Sabateni & Fr. John Giliberti. And when the river called d Hercius, in which was no bridge, much had risen, D. William Sabatenus aforesaid with his horse entered the ford: to his companion about to be drowned he succors. who at once by the force of the river seized, by an oblique track headlong about to be drowned went; until the aforesaid Fr. William of pious memory having followed the same, brought him back to the right track. Which miracle the often-said D. William to God & B. Mary & the aforesaid Brother imputed, & often to many divulged.

[10] No wonder besides if to the victor of fluxile delights by waters designated, the Lord upon the waters power gave. Inasmuch as when at another time the river of the Garonne outside its banks so had inundated, that those of Thunino e nothing else expected, except a most miserable from near submersion; the overflowing Garonne he restrains, by the same of pious memory to the aforesaid William, to whom great they had devotion, was sent, that personally with other Brothers he would come. And immediately after his coming a prayer being made, began the Garonne to decrease: which by his merits without doubt all attested to have been done. And so even over the demons He gave him power. For when the infestation of demons had lasted fifteen days continuous, in a certain house of a street, that were heard to throw by night & by day boots, shoes, dishes, platters, & other utensils of the house; the ghosts he drives out nor were seen those by whom such throws were made; & no remedy the inhabitants of the house could find, the just by chance judgment of God acting: they had merited namely to be mocked, who made tolls, by which are exercised base & evil games. At last the aforesaid Father, asked that that diabolical infestation from that house by his presence he would drive away, came devoutly, humbly & benignly, with the sprinkling of holy water, which also others before him had done; he alone from God merited to be heard, so that from then he interdicted them the power in that house of mocking, & the aforesaid mockeries to exercise, unless again to them by God it were granted. a fire he extinguishes, The same also power he received over the elements, especially over fire, which his own concupiscences had extinguished. They narrate therefore those who saw, that once near the Convent there was so much fire, that the scintillating flames entered already the church of the Brothers; who not having other remedy, fearing of the fire of all impending, ran to the cell of the aforesaid Father for refuge, him beseeching: & by the dew of the prayer of the same Father suddenly the fire was extinguished.

[11] But when, to repeat the begun matter, that man holy, namely William of Natholosa, to the place where the aforesaid virgins were had come, them in secret he heard: the aforesaid illusion he suppresses, then prayer being made he gave them security, saying that no more they should fear. And one night he stood in the place where the vision was seen: & on the day following the same Father of pious recollection caused to be celebrated a Mass by his companion, & he himself preached, & ordered that they should do some things, for devotion's cause, in the church. And from then the illusion disappeared, nor further that vision they had: & thus what before struck now is struck, what before strove to conquer now is conquered. For that ancient enemy by his cunning with many arguments tried the man of God to deceive: but now lest others by tempting he deceive, by the holy man he is cast down.

[12] He was besides patient in adversities, charity keeping toward his neighbors: for patiently he tolerated whatever adversities. patient in diseases, For an infirmity very afflictive he had through nearly his whole life's time: never yet or rarely did he complain, but patiently he bore, knowing that through many tribulations it behooves us to enter into the kingdom of God. He had therefore charity toward his neighbors & especially the infirm. For once it happened that he visited his companion infirm, who so by that infirmity was burdened that he thought himself near to death. Whom affably thus he addresses: he heals his infirm companion. What do you? When he answered, I know not, he said, What have you in a glass or in a vessel? for there was near the bed namely a glass or one cup, in which was wine or liquor. And then the Father aforesaid the glass or vessel having received, & the sign of the Cross made, said to his companion infirm, Hold & drink. And he drank, & at once came to the sufferer so great sweat in his whole body, that it lasted for half a day. And the sweat being passed, it seemed to him all that infirmity to have vanished, as if by that infirmity he had not been invaded.

[13] In the time when outside he followed preachings, once there was a certain boy a Brother of the Order of his: to one thirsting a fountain he elicits, these when they were on the way, the boy complained that he suffered thirst. To whom the holy man said, Endure a little, because soon, God being propitious, we shall be in the place to which we tend, & you shall drink. But after a pause the boy still more complained, that namely by thirst he was imperiled, nor could longer endure. Then the Father by mercy moved said to the boy, Go thither for a little, & put himself in prayer. He rising & the boy called, he lifted one stone which was in the way: & at once began thence to gush a fountain of living water. And the boy drank as much as he wished, & so cured he was.

[14] He preached therefore then the word of God, & not without fruit. For sinners at his preaching were converted, great fruit he makes by preaching, & the good to better were comforted. And especially the world to contemn & to the way of perfection to aspire he taught, that several both by example & by word to perfection he might attract. For men better he made by his holy conversation & inflamed preaching to the way of perfection to come, who left the world receiving the habit of holy religion & poverty by the example of him. For the whole country, & specially the city of Toulouse, by the example of his sanctity & into better reformed, & changed as to life's perfection was, & public fame this attests. But neither less if those, whom the divine Spirit to the preaching & example of so great a man inflamed, to him in the reformation of life obeyed, to a barking dog silence he indicts, since & animals also irrational obeyed him. For on a certain day, while the man (as frequently he was wont) to the people preached; there was present a certain importunate little dog, who as much the preacher as the people hearing by running about & barking perturbed. But he turned to the dog, said: Little beast, be quiet, nor disturb nor disquiet us. And then, all who were present seeing & being astonished, at once the little dog was silent, nor from the place where it was itself moved, until the whole sermon the holy man completed. He was also as another John the Baptist a reprehender of crimes, arguing as much publicly as privately, public vices he corrects. as much the great as the small, as much the Knights as the Barons & other Magnates, the pomps & vanities of the world following; of women besides the ornaments & varieties of furs in the fields wearing: at whose exhortation & preaching many men & women, the ornaments of pride & vanity laid aside, the humble habit & of holy poverty assumed.

[15] Of tribulation also & sorrow a chief consoler he was: for once came to him a certain merchant of Toulouse, Those suffering specters he succors. who from certain visions & illusions was very sad & desolate: for his dead wife appeared to him adorned on a certain night, as to him it appeared, as if she lived: who also stood near him with knees bent: which vision for many nights he had of her, & by the holy man's protection freed & sound made was. On a certain also night a certain Arnald; as it appeared to him, felt near himself in bed some person: which when with his hand he had touched, it seemed to him a human person naked. Knowing no other person to be in the whole lodging, terrified greatly, on the day following he came to the holy man. And when he had narrated to him the cause of his sadness, said to him the holy man: Arnald, do not fear: for the Lord will help you, bend your knees, & say the Confiteor. Which when he had done humbly to him obeying, he imposed his hand upon his head, & said some prayer, & him blessed making the sign of the Cross & said, Go securely. And he went away glad, & from then that vision he did not have.

NOTES.

CHAPTER III.

Other virtues of William, his pious death & the miracles which followed it.

[16] He was also that man very humble & benign; & humbly conversing, Excelling in humility, & humility by gesture words & deeds he showed, & worldly honors he fled, & much it displeased him if at any time anyone him commended. And although worldly honors he spurned, all yet as much Brothers as seculars to him rose, & as a Father him revered, & commonly & publicly a Saint he was called, & on account of the great grace scarcely could men from him be separated. He walked also humbly with head inclined & eyes to the ground cast down, & thus whomsoever to him coming to humility's merit he provoked. And not only by humility he was illustrious, but also he was modest, chaste, modest, he is careful lest to anyone he be troublesome. cheerful, jocund, liberal, fleeing envy, repelling scandals, of cupidity empty, with morals adorned, just, wise, prudent, discreet & of avarice an enemy, of negligence contrary, bashful & quiet. And as he himself was wholly quiet, sometimes even needing the Breviary of his companion, he said to him; Have you a Breviary? And he answered. Father, so. Where have you it? Who, Father, in the cell, but it is distant much. To whom he: Would it not be much grievous to you to go? To whom, Father, no. Therefore go without burden. And thus no one even of the least he wished to burden or disquiet.

[17] He was besides he himself so quiet, that almost always he was in the cell shut, on prayer insisting, except while he went to the church or sometimes a little through the cloister. Never yet idle or slothful was he found: His speech modest, for those coming to him for the most part him found praying or contemplating or speaking about God. He was also himself in speaking most wise: for never did anyone hear from the mouth of him a slippery word, or slanderous or injurious, idle or unhonest leap forth. Nor ever did he swear: but when he wished anything to affirm, he said: Securely, if I say well, or if I understand well, so it is. And sometimes he said. Saving reverence, or, In truth so it is. Little he spoke except of God: words also of salvation to the profit & example of his neighbor always he conversed, nor was he angry in speaking: & edifying, but what he spoke benignly & patiently & cheerfully he said. All to him for visiting's cause coming, to meditation & contemplation of divine things he provoked. In supernatural love fixed, of corporeal & worldly things it did not please him even to speak: & with whole mind to celestial things fortified, to those speaking to him he said: What do they now above in Paradise? Do they stand how the Angels? or how do they praise God? What hour is it now in Paradise above? What do the Saints? & other things besides in the love of the supernal rooted he discharged words: &, just as his words indicated, his heart was fixed in the Lord; & thus, by those words he induced others to the contemplating of celestial things, whence by his example of magnificent sanctity, which by manifest judgments appeared, many men of either sex the worldly life leaving, the contemplative life embraced.

[18] Whence also in his life this B. William, by those who him knew a Saint was reputed, & for such was held: for thus to the holy man many themselves recommended, especially if themselves burdened by some crime or sin or temptation they felt, & to him coming refreshment found. the goads of the flesh he removes, Whence once it happened that a certain man of Toulouse, of good life, chaste & modest, much tempted about a certain young woman, not knowing what to do he ought, came to that holy Father, & indicated to him the cause of his sadness. Then he put his hand upon his head saying some prayers. And he said to him: Go securely, do not fear. And from then he felt himself so freed from the said temptation, as if never he had thought about that young woman. And so many, by his merits & prayers, as much from corporeal infirmities as spiritual were helped. future things he predicts, To this holy man many secrets celestial were revealed & many visions of past & future he had. For the sins of some, which humanly totally had been hidden, for their correction he detected. He of a field at Miramont a fought, who would win or lose long before foreknew. And finally many other things to him divinely were revealed: but for humility's cause, lest human favor him should extol, those hidden to be he wished. Yet his familiars by words often something to him revealed recognized.

[19] He knew also & predicted the time of his death. For when his familiars asked of him, still he in soundness of life persevering, also the time of his own death, whether they should prepare for him a little garden, which he near the cell had; answered the man of God, with the Holy Spirit full: It is not needful, because near four days I am from this world about to withdraw. And that with mind fixed & a querulous voice he greatly desired: for with Paul continually that in heart & mouth he revolved, I desire to be dissolved, & to be with Christ. Which afterward happened: for after four days, on the Friday before the feast of Pentecost, his glorious soul migrated from the body: & that always he asked from Christ his most pious Redeemer, that on such a day, namely Friday, on which Christ Himself for the human race deigned to die, & he himself devout his soul to his Redeemer would render. Whence on that namely Friday to die securely the just one is heard: how piously he dies on the Friday before Pentecost, for there had come this day, on which he might reap, & on which he ought to be remunerated, because enough he had labored. For on the day already said Friday in the morning began the flesh to decline, he is vexed with pains: besides patiently he asked God, requests from his companion writing-tablets, & commanded that this he should write a prayer: Mercy, piety, sanctity, charity, security infinite, eternal, may it incline the whole twelvefold country, & the twelvefold quadripartite, & the tripartite eternal infinitely, & infinitely twentyfold quincupartite, & quincupartite twelvefold, & twelvefold continuously, trifid perennially, continually triformly into eternity. Which prayer indeed wonderfully confers, & a wonderful sentence b contains. Then the prayer being written by his companion, & often by his precept repeated, he manifests to the Brothers the dissolution of his body to be impending. And the pains growing he cries to God, these penalties for his sin to have merited. The Saint rejoices & is glad, because he sees & knows himself in a short time about to die. He is questioned by the Brothers how thus he suffers. Answers the holy Father: For the custom of human nature is in the body's dissolution somehow to suffer. He bids also the Hours him hearing by two Brothers to be said: because he, namely near to death, could not. And as death gradually ascended, so himself with the sign of the Cross he fortified: & thus on the eighteenth of the month of May, c on the same day namely Friday, the hour after Compline, 18 May 1369. before the feast of Pentecost, all that day before he migrated conversing with the Brothers, in a wonderful manner felicitously & sweetly, no one of those standing around weighing or knowing, in the year of the Lord one thousand three hundred sixty ninth, migrated to the Lord.

[20] Then however the Brothers approach, they do not believe him dead. For a ruddy color & of his face the flesh refulgent was as if he slept. Goes the rumor with grief among the common people, there is a concourse to the exequies; it was sown through the city that the Saint is dead: for thus in life he was called. Flow from everywhere people of either sex both Clerics & laymen, learned equally & unlearned, & others several Religious, & specially his devotees, who were several in the city, to the great spectacle of so great a Father. And thus with great reverence & honor to the church he is transferred, & there in the chapel of B. Mary Magdalen, where commonly he celebrated his Masses, to be buried he is carried: & there is a clamor of the people & of the cap, with which he ought to be buried, desiring from devotion to their own to transport: & thus the cap here & there is torn apart. The Brothers prohibit, but prevail those to rejoice. In a chest he is placed, & thus with hymns & praises in the earth was laid all, because his life's course was seventy-two years.

[21] What more? His fame through the whole earth is divulged, he shines with miracles, vows are made, & by the merits of the holy man they are heard by God: & there gather the devotees, most dear of the holy Father in Christ Jesus, after fifty in prodigies & miracles were divulged & shown, ought not under the earth, nor without a sepulcher decent any more to be left. It is decreed therefore, the body of the holy Father on high to be transferred & translated. And when those digging the earth, believed themselves the body, already fifty-three days in the summer time under the earth left, from human nature's condition to find to be corrupted, they bear aromatic herbs & perfumes in a wonderful manner fragrant. But having continued the diggers came to the chest, which opening they found the holy Father, as if that very hour therein placed, with a wonderful odor fragrant, in no part of his body corrupted, broken, or changed: whose fragrance's odor all the other perfumes there carried in wonderfully exceeded. At last

in a stone sepulcher, artfully constructed, venerably & in the praise of God omnipotent with thanksgiving he is placed, & there with how many miracles it shines, in a marble tomb he is elevated, & how great benefits of healings are furnished, to recall I would scarcely suffice. In miracles also & prodigies e which now works God by that holy Father's merits, on earth is discerned, what kind was his life, when he lived among men.

NOTES.

ON BL. FELIX OF CANTALICE

OF THE ORDER OF MINORS OF S. FRANCIS CAPUCHINS

AT ROME IN THEIR OWN CHURCH.

A.D. MDLXXXVI

PRELIMINARY COMMENTARY.

On his Beatification, Translation, the Life by Fr. Sancte briefly, diffusely by Fr. Matthias contemporaries written; & its twin supplement, & double collection of miracles, with an Appendix on the origin of the Capuchins by the author John of Terranova, & a Poem of Melchior de Souza a contemporary.

Felix of Cantalice, Capuchin at Rome (Bl.)

BY THE AUTHOR D. P.

[1] Brother John of Terranova, in the year MDXXXII to the new flock of the first Fathers Capuchin sooner enlisted, than a certain form & stability yet it had; What to the new Congregation of the Capuchins in the year 1571 was objected, in he wrote, on the origin & beginnings of his Congregation, expounding & refuting the reasons, which against the same persecuting & contemning the rivals & envious pretexted; one of them to have been he says, that no Capuchin was a Saint, nor did miracles, just as those who of the Family were; understanding the Family of the Observants, whom commonly from the Zoccoli, that is wooden under-soles, Zoccolantes they call, about the year MCCCLII from a certain Fr. Paulucio of Foligno arisen, & in the following century vehemently illustrated by the holiness & miracles of SS. Bernardino of Siena, & John of Capistrano, & others similar. there to be no Saints in it, But that to these among the first of their reformation's beginnings the same note could be impinged by adversaries, & rightly be expunged by saying, of a life so austere & to the Rule exactly disciplined the greatest by itself to be who yet did a sign none; Jo. 10, 42. so also the Capuchins for themselves could answer, which also answers Fr. John aforenamed, that of the greater which Christ did miracles this to have been, that in times so calamitous & of heresies & depraved opinions full, He made to be born this Congregation, poor & austere.

[2] But neither did God suffer that of holy Thaumaturges the defect long could to the new family be objected: quickly refuted Felix, in the year 1543 it having entered, for in the year MDXLIII He made to it come Fr. Felix of Cantalice; who not in some more remote or obscure part of the world, but in the sight of the city of Rome, with so great holiness shone living, with so many miracles was renowned dead, that in the year MDLXXXVII the Roman Pontiff himself Sixtus V, before Felix called also he himself, & the Order of Minors Conventual having professed, of eighteen himself to testify promised; & he was going to canonize him, just as in the year MDLXXXVIII he had canonized S. Diego of the Order of Observants in Spain, if a longer life had befallen. He being dead more slowly proceeded the business, so however that before the fortieth from his death year of the Apostolic See emanated an indult, dead 1587, by which Blessed to be called, & Office & Mass of him to be recited could. The very Brief from Cherubini's Bullarium receive, which is such:

POPE URBAN VIII.

[3] In the watch-tower of the militant Church & by the Apostolic power's plenitude, although by no our suffragating merits by divine providence constituted, to the pious of the faithful vows, by which the Lord of virtues in His servants is honored, willingly we assent, & them with favors we pursue opportune. Indeed on the part of the beloved sons noble men Maximilian of Bavaria of the Holy Roman Empire Prince Elector, & Charles of Lorraine Dukes respectively, & also Francis of Lorraine Count of Vaudemont, & the beloved in Christ daughters the noble woman Elizabeth Duchess of Bavaria, & Catharine also of Lorraine of the monastery to the See Apostolic immediately subject of S. Peter of Remiremont of the Order of S. Benedict, by Urban 8 beatified in the year 1625. of no or of the Toul diocese Abbess; & also of the Minister General of the Brothers of the Order of Minors of S. Francis Capuchins called, to Us lately was set forth, that of good memory Felix of Cantalice, of the same Order while he lived a Professor, with many & eximious of virtues, graces, & miracles gifts by the Lord was illustrated. Wherefore Maximilian & Charles Dukes, & Francis Count, & also Elizabeth Duchess & Catharine Abbess, & the Minister & Brothers aforesaid, to Us humbly to be supplicated caused, that, until the honor of Canonization to the said Felix of Cantalice, on account of his eximious charity & excellent merits, the divine grace inspiring, by the Apostolic See be decreed, the same Felix of Cantalice Blessed to be called, & the Office & Mass of him, as below, to be recited & celebrated could.

[4] Wherefore We, the matter first by our venerable Brothers the Cardinals of the Holy Roman Church set over the sacred Rites, to whom it to be examined we committed, with the Office & Mass in three places, maturely discussed; by the same Cardinals' counsel, to supplications of this kind inclined, that the same of good memory Felix of Cantalice Blessed to be called, & the Office & Mass of him, as of the Common of a Confessor not Pontiff, this year, namely after the aforesaid letters emanated, by all of the said Order Brothers everywhere existing; here however at Rome also by those flocking to the churches of the same Brothers, on a day to their Superiors well-seen; for the future indeed on the day only of his death, in the churches of the Brothers aforesaid, namely in Nancy aforesaid, Remiremont, & Cantalice the towns by the same Brothers only; at Rome indeed, where the body of the same rests, also to the church of the said Brothers those flocking, to be recited & celebrated respectively, freely & licitly may & be able, by Apostolic Authority by the tenor of the present, license & faculty we grant & impart… Given at Rome at S. Mary Major under the ring of the Fisherman, on the day I October MDCXXV, of our Pontificate the III year. as at Rome was done 9 November Therefore on the day IX November of the same year at Rome in the church of S. Bonaventure of the Brothers Capuchin, with the greatest of the whole City joy first of him the celebrity of Beatification was held, on which day in the aforesaid church, amid the solemnities of Masses the Most Reverend P. Fr. Nicholas Rodulphus, Master of the sacred Palace, before seventeen Most Illustrious Cardinals & other Magnates & the greatest of the rest of the people multitude a celebrated sermon of him gave, as teaches Fr. John Baptist of Ostia, in the Life according to the authentic processes summarily written, & in the same year at Rome printed, & offered to the Most Illustrious & Most Reverend D. Antony Barberini, of the Holy Roman Church Presbyter Cardinal, & of S. D. Urban VIII the brother german, from the very Capuchin Order before a year assumed: so that at the same plainly time the holy of the most poor institute humility with a double honor was exalted.

[5] The first at Rome Seat the Capuchins had received, by the favor of the Most Illustrious D. Victoria Colonna Marchioness of Pescara, in the year MDXXIX, near the Flaminian Gate, which now is called of the People, not far from the Tiber, with the little shrine of S. Mary called of miracles. the Capuchins from the shrine of S. M. of miracles to S. Euphemia, But the inundating in the following year river compelled it to change with another of S. Euphemia, at the roots of the Esquiline hill, from the Cardinal de Valle the Order's Protector received. Here the second General Chapter was celebrated: here B. Felix most of the years of religious life passed, until by the Fathers thence it was migrated to the Forum, Boarium by the ancients called, at the foot of the Quirinal mount, where in the year MDLXXV, for the old which there stood little shrine of S. Nicholas, another in honor of S. Bonaventure, & in the year 1575 to S. Bonaventure transferred. with a monastery for the use of the Fathers Capuchin built writes Pancirolius; therefore perhaps, because the Romans meditated, from the church of S. Mary Major, to the other of the Lauretan Virgin called, a square to lead; & for that end then certain other buildings, then the very also S. Euphemia church to the ground was to be leveled; which under Sixtus V was accomplished, living perhaps still B. Felix, but to S. Bonaventure's shrine transferred. But neither this dwelling was stable to the Capuchins & Felix being now dead: for the aforesaid Antony Cardinal Barberini, a new from the foundations convent & church for them to build wishing, ordered that that place being dismissed (which now by the Fathers of the Lucca Congregation is obtained, under the title of the holy Cross of the Lucchese) it should be passed into another, to the Area & Palace of the Barberini nearer & to the College of the Irish Minors near, toward the outermost City part, where in the year MDCXXVI on the day XIII first into the foundations of the new monastery a stone he had cast; soon of Religious to the Mother of God obsequy, of beneficent into his own Order charity a monument, as is read in the work in the year MDCXXXIV completed's title, by the Brothers placed.

[6] He himself had provided by testamentary tablets, that his corpse with a simple & private funeral, without pomp hither carried, should close thus inscribed, HERE LIES DUST, ASHES, in whose new Immaculate Conception church now the body is venerated. AND NOTHING, which was done in the year MDCLXVI. But he had provided for B. Felix's tomb, which before in the Crucifix at S. Bonaventure chapel had been, that thence translated into the new church more honorifically it should be placed. For since thus had been constructed in the manner to the Romans usual a church, that besides the principal altar, to the gate opposed, the lateral aisles on each side number altars or chapels five: that which to those entering second on the left is, neat more than precious, wholly with votive tablets is clothed, but under the altar has the body of B. Felix, in the same in which once, by him himself living procured, deposited it was a marble chest. This of a vast mass, of work ancient, in length equal to the altar, on all that which to view lies open side with certain striae from top to bottom gently curved protruding, with a more recent in the middle disc sculpture the name of Jesus impressed bears, with a cover into a cone rising covered. Upon the altar indeed is expressed B. Felix himself, the little boy Jesus from the Most Blessed Virgin, there likewise expressed, received in his arms cherishing, with this lemma: Holy in body & spirit.

Notable is moreover, because below more often to be commemorated, the hole, which at the lowest of the aforesaid chest corner, where is the horn of the Gospel, with a little auger hollowed the solicitude of certain pious women, for receiving, which from the body to emanate they knew, the salutiferous liquor: which hole at first an auricular finger holds.

[7] The same moreover Urban the Pope, who the feast to be celebrated faculty first had restricted to four churches, The extension of the office is impetrated in the year 1626 & 1628. in the Brief named; in the year MDCXXVI, on the day IX April, the Procurator General of the said Order & the Minister General & Brothers' name supplications being offered inclined, by the same Cardinals' counsel, granted, that by the Brothers of the same Order all & single, everywhere existing, the Office & Mass on the day of the falling-asleep of the Blessed Felix himself to be recited & celebrated could. But because the faculty, to externs granted, to the city of Rome alone he had restricted; again in the year MDCXXVIII appealed, the same he extended & granted to whatever Priests, to the churches of the Capuchins, wherever placed, flocking on the day of the feast of Blessed Felix, that is on the day XVIII May.

[8] The first Information about the life death & miracles of Fr. Felix, There is given an information written immediately from his death, was taken from the Rev. P. Fr. Santi, Guardian of the monastery of the Capuchins at Rome from his own Brothers, who afterward again were to examination recalled: & that under this title redacted into a Summary, a few after the death of the Blessed days, was offered to the Pope by Fr. Anselm of Monopoli, then perhaps Procurator General; which from the original Italian having got into Latin we made. Formed then were the Processes, which while they are examined, & the Life by Fr. Matthias of Salò composed, both from the Italian not indeed with that with which now is acted slowness, but greater than in the higher centuries, before to an end was brought the cause, of the Canonization of S. Diego, more than in the year MDLXXXVIII, into the near hope of accomplishing soon the business brought the Fathers Capuchin or of obtaining at least the Beatification from Sixtus, to it especially propense; to write his life from the Processes thus far made they applied Fr. Matthias of Salò: who what kind was could be understood from his Life, by Zacharia Boverius in the Annals of the Capuchins on the year 1611 fully described, not without miracles in life & after death, for whose cause besides the custom of the Order, was placed to the same an Epitaph in the shrine of the Capuchins at Brescia where buried he rests, also by Waddingus in the work on the Writers Franciscan reported in these words: To the very Reverend Father, Matthias Bellintani, of Salò Capuchin, Theologian & Preacher eximious, who the highest in Religion administrations having attained, when with the more illustrious of Europe cities, of fifty years' space, with the greatest of souls gain the word of God he had disseminated, worn with old age & full of virtues, died on the day XII July, in the year MDCXI, of age indeed LXXII, of Religion LVIII. His works, as much him living as dead published, enumerates from Boverius the same Waddingus, & adds, Others are said still to remain at some time about to behold light: which that it be not a vain prediction, the light through us will behold that life, into Latin rendered: others the rest could take care.

[9] After the life next to be placed perhaps would be, if it were had the other Life, as a double supplement from the Perugian & Boverius, which composed about the year MDCXXII of the Convent of S. Bonaventure the Guardian Fr. Dionysius of Montefalco, by a miracle, in the last of such collection at num. 7 to be reported, preserved among the living until the begun he might complete: but it being unknown to Waddingus, of Dionysius mention among the Writers Franciscan making, it seems therefore to have been suppressed, because not much after the following Beatification an occasion gave to Fr. John Baptist of Perugia, the same to recognize, & by his arbitration renewed & reformed, under his proper name to publish, just as he did in the Italian also tongue. From this moreover we give the first of the Life by Fr. Matthias written supplement; the second indeed from the Annals of the Capuchins of Zacharias Boverius, & a twin sylloge of miracles. published at Lyon in the year MDCXXXIX: from which also, the Processes all more diligently scrutinized, we give a Sylloge of miracles in life & after death, which Fr. John Baptist scarcely touched; & another then, from of later age monuments collected: & both severally into Chapters six we divide.

[10] Finally attentive, that to the Reverend Fathers Luke Waddingus the founder of the Annals of the whole Order, & his successor Francis Harold, little pleases of the same Zacharias Boverius the relation about the Origin & beginning of the Congregation of the Capuchins, with an Appendix of John of Terranova, on the Origin of the Capuchins. taken especially from those things which are read in the Venetian edition of the Chronicles of Marco of Lisbon of the year MDXCVIII (inasmuch as which supposititious to be are argued, nor to be found in the original edition Portuguese of the year MDLXI, Castilian of the year LXX, & Italian of the year LXXXXI) congruous I judged, at the beginning of the named John of Terranova a brief, sincere & modest, & to neither of the parts perhaps yet seen, inasmuch as in Calabria written, in Sicily printed, into Latin to render, & for an Appendix to adjoin, from the Messina edition of Silvester Maurolycus, in the Ocean Sea of all Religions of the year MDCXIII: that it may appear, that neither of apostasy could be accused, the first authors of the new reformation, inasmuch as to it not without Clement VII the then Roman Pontiff's license having proceeded; nor of injustice be argued the Ministers of the Observants, who themselves at first to that most sharply opposed, fortified by the Decree of Leo X, most recently by the same Clement VII renewed & confirmed, by which under grave penalties he inhibited, each Pontiff, to the local Ordinaries & others, that the Order's Prelates, from binding the Brothers of the said Order, under the species of indults, exemptions, graces & letters Apostolic outside their houses & obedience of themselves wandering, to seize & apprehend even violently, & them to the houses & places whence they had withdrawn to lead back, & to prisons to consign could, in no way by themselves or by another, directly or indirectly, to impede they should presume.

[11] Declares also each Pontiff, that indults of this kind, even if well & rightly impetrated had been, for the justification of these equally as of the Observants, in the forum of conscience only, not in the contentious forum, nor against the rights of Religion, custom, or will to be valid. Such therefore only it was, by which through letters of Laurentius Puccius, Bishop of Palestrina, then supreme Penitentiary, by special Pontifical command given at Rome XV Kal. June of the year MDXXVI (as writes in the Epitome Harold) was granted to Louis & Raphael of Fossombrone & Matthew of Bascio of Montefeltro, of the Order of Brothers Minor of the Observance professors, that with their Superiors' license, by themselves or others in their name asked, although not obtained, outside the houses & regular places of the said Order, in some eremitory place from the company of men remote remaining, their habit always retained & the Rule, as far as human fragility allows, observed (this namely to the rigor of the letter understood, that to the primitive norm formed) under the obedience & correction of the Ordinary, in whose diocese them to reside it happened living, by the faithful to be bestowed to receive, & them into their licit & honest uses to convert, & meanwhile all & single privileges & indults of the Order to use & enjoy licitly & freely could. Which if this indult not withstanding could the Observants proceed against the aforesaid in the external forum; much more that to do they could against Fr. Matthew, by the mere oracle of living voice such a license thus far having; before however not even this, but by internal only suggestion moved, that of the commonly received habit the form he should change, & from the monastery himself by nocturnal flight should withdraw. For although this suggestion, not from an evil, but a good spirit to have been afterward it appeared from the outcome; not yet that without an external & more express signification of the divine will were they bound to believe the Observants' Superiors, foreseeing, under the specious of the Rule to the letter to be observed pretext, a schism to be induced into the Order, as in past times more often had been done.

[12] Both therefore let them remain mutually excused, & with a grain of salt let them be understood the first Capuchins, while with new spirit's must boiling, & the Acts of both more benignly to be received, they seem the Observants to have argued of non-observance, & to themselves of conscience to have judged among those to remain, who some in the Rule mitigation (licit it indeed & by the Church approved, but yet a mitigation) had received. For neither are they to be believed so to have erred, that they thought outside the way of salvation to have been others, although they themselves to a stricter observance so vehemently to be impelled themselves believed, that with safe conscience they could not but obey one calling to a more sublime purpose, God. But on the contrary the Observants, in that which more harshly at first the Capuchins they treated, let them be said by their right to have used, until of the Pontiff's mind & the divine will to them it was established: which known the Capuchins they embraced as Brothers, their own things to have they allowed; especially after the frequent & indiscreet on each side transgression & regression & the scandals thence arising & incommodities by Pontifical decrees was provided, about which of both the Annals can be seen. But that in the praises of B. Felix this Day be concluded, I will add of Melchior Lopez de Souza the Portuguese, Presbyter of the Algarve, a Poem on the Life of B. Felix the Capuchin; in the same in which the prior Life Codex written, & at the same time composed, A Poem of Melchior the Portuguese about the Blessed. & to Sixtus once Felix dedicated: in which the author elegance conferred not to be contemned for his age, but faith as in a recent memory the greater; worthy accordingly who in the Hispanic Library of Nicholas Antonius, of the Royal affairs in the Roman Curia Procurator general, about the year 1672 at Rome published, a place by no means obscure would have had among his nation's writers, after the year MD known, unless the work nowhere else found a single copy, the Archive's darkness had held buried: from which it deserves at last to emerge, not only to this of whom we treat Blessed, but also to the Portuguese nation's praise, which such a Poet at such a time brought forth. Many others who about B. Felix wrote enumerates in the Franciscan Martyrology Arthur of Monastery: but can be added D. Bernardinus Vecchi, on account of an elegant epitome in Italian written, & under the auspices of Antony Cardinal Barberini printed at Belluno in the year MDCXXXVI, because this with us is. Here however chiefly to be named comes my friend singular, P. Francis Marchesius, of the Congregation of the Oratory Presbyter at Rome; who about the same argument a regular book in Italian wrote & published in the year MDCLXXI, that which between B. Felix & Saint Philip Neri familiarity intervened more attested to all desiring, & before all to Pope Clement X to whom he inscribed the work, worthy indeed that also in the Latin tongue it be read: but to be omitted by us, because in substance nothing it contains, which from the already said & here exhibited not fully be had.

THE INFORMATION

On the life, death, & miracles by R.P. Fr. Santi, his Guardian.

From the MS. Italian of the same Roman Convent.

Felix of Cantalice, Capuchin at Rome (Bl.)

FROM A MS. ITALIAN.

CHAPTER I.

The entrance into Religion & certain chief virtues.

[1] Brother Mark of Castello & Fr. Pacificus of Poggio-Catino, Lay Capuchins, & with them public fame, Country & life in the world, testify, that Fr. Felix was sprung from Cantalice, a castle of Città Ducale: & that in the world he exercised agriculture, serving certain men of Città Ducale: & Fr. Ruffinus, from the same city born, heard his father saying, that he had known Fr. Felix, when still he was a secular, as a man of good life, & of solitude & recollection a lover.

[2] Fr. Angelus of Abruzzo & Fr. Pacificus of Poggio-Catino Laymen say, that Fr. Felix became who in the desert ate four or five one figs, the cause of his vocation, another dates, another roots of herbs: & that he came with that mind (just as from him himself they heard) that never he would have either bread for food, or wine for drink, but only would feed just as were wont to feed those holy Fathers: whence afterward he was moved to say: See what has done the great God: I thought it would be that never I would eat bread or wine drink: & behold He has made me lord of all the wine & bread that at Rome is, making me with both laden to walk. But Fr. Ruffinus from Città Ducale said, that he had heard Fr. Felix saying, that he had chosen to become a Religious to serve God far from every occasion of sinning. his entrance into the Order, And when with this mind at some time he had gone to the place of the FF. Capuchins in Città Ducale, on a certain day the Guardian showed the Crucifix, which stood in the church bloody all, saying; if you see, young man, how much has done Christ for us; but he began profusely to weep. Then the Guardian dismissed him in the church, & afterward called into the convent, & a letter being given sent to the Provincial. About the time indeed, testifies Fr. Bonifacius of Anticoli a Layman, that Fr. Felix became of Asti was Guardian of the Roman convent, the novitiate. in the year soon following made General: whence to this point counted back the years are numbered about forty-two: he himself indeed had an age of years about thirty.

[3] Fr. Bonifacius of Anticoli said, that Fr. Felix was his Novice at Anticoli: & that in the year of his novitiate he fell into a fever, so that the Brothers him wished to dismiss: & that from that hour his morals & conversation such were, that he did not seem to be able in anything to be reprehended. For he showed always himself very fervent to spiritual exercises, indeed also corporal: but a little after his profession he was ascribed to the Roman Convent, The Office & conversation at Rome, where always he exercised the office of one seeking bread & wine. In this place Fr. Mark of Castello a layman confesses, that he had known him in every manner of acting & speaking modest & exemplary, but with a certain rustic simplicity without ceremonies using. But his conversation to have been sweet, affable & peaceful, which him rendered to all amiable, as much to the Brothers as to seculars. Fr. Augustine of Bergamo a layman, says, that for the whole in which with him he conversed time (the years moreover are nearly eighteen) he had known him in conversation very affable to all & exemplary, & with so great of life sanctity endowed, that in his judgment nothing could in him reprehension-worthy be noted. Fr. John of Paliano a Layman, said, that his conversation had been most exemplary, & that no one he had heard ever ill of him speaking. Fr. Clement of the March to lose.

[4] Fr. John of Bergamo a Layman said, that Fr. Felix in Religion most perfectly observed the Rule of S. Francis, as much as about him to know he could: but he exercised the office of questing, so that he would have blushed into the city to go out without a wallet. Fr. Alexius of Sezza a Layman, said, the accurate observation of the Rule, that Fr. Felix had been always exemplary, having in his mouth words holy, & of much edification. Fr. Francis the Librarian, says that Fr. Felix conversed with the best example, nor ever him did he hear speaking except of things good: & he exhorted other Brothers, whom together he found, that of useful things they should speak. Fr. Dominic of Carboniano, that when still he was his habit from devotion, but when in Religion he became to him a companion (which was for a year & a half about) always him he had known most observant of the Rule & zealous for it, & desiring all the Brothers to see holy. He fled the conversation & familiarity even of the Brothers, chastised: & useful speech, & therefore with no one more intimately he used: but with seculars indeed few to him words were, but good. Fr. Ruffinus of Città Ducale besides adds, that never from his mouth did he hear an idle word, but always salutary admonitions: & when he dealt with seculars, his conversation Angelic rather was than human; because from his mouth no word went forth except considered. Fr. Peter of Bergamo a Priest, said, that for the whole time in which he knew him, he had known him of good life & of conversation laudable: but chiefly he marveled, that never either angry he saw, or heard him speaking idle anything.

[5] As to his virtues & namely humility, Fr. Alexius of Sezza heard from the Presbyters those who dwell at S. Hieronymus of Puteoalbo, Humility publicly that when at some time Fr. Felix passed through the square which is called of the Pilgrim; bread & wine seeking, one of them, for an experiment of humility & mortification placed on his head a hat: which notwithstanding he persevered in his questing Fr. Felix, until the same Presbyter the hat removed. Another time, when he himself Fr. Alexius & Fr. Felix had gone out the Porta Pia to pluck roses, in their return through the square he himself Alexius, a bundle of roses bearing which he had collected for the Sacristan, said to Fr. Felix, Put these roses in your ears; but no answer awaited them in his ears he inserted: who them thus leaving went on his way, although many to them met, until Fr. Alexius of his own accord them removed. Fr. Pacificus of Poggio-Catino was not wont to say, himself to be a Brother, but to dwell with the Brothers. Fr. Baptist a Roman a Layman says, that Fr. Felix, & privately exercised: when in the summer he proceeded barefoot, to say was wont himself thus to do from sensuality, because if he had desired something to suffer he would have taken sandals. The same says Fr. Joseph of Altino. Fr. Joseph of Marcianesi says, that when Fr. Felix went into the church to pray by night, first he adjusted the lamp that copiously it might shine, then he went around through the church, seeking whether none in it were Brothers; & that lest he be seen by them in his certain spiritual exercises: but he said that so much light he kindled, because more often he had had great conflicts with the demons who to him the lamp extinguished. But to this humility he joined prompt obedience, just as all testify, never to a Superior resisting in any thing.

[6] As to poverty says Fr. Mark of Castello, that Fr. Felix was clothed in Arras cloth, everywhere patched, with bare nearly always feet walking, except that for some years back, the asperity of clothing & bed, on account of pains colic which in winter time he suffered, he wore sandals. But he slept always upon boards: & first indeed for a pillow he was wont to use a trunk of wood, but afterward he used a bundle of vine-twigs or of dry fennel. As to the refection of the body, when younger he was wont to observe the three Lents to S. Francis usual, always however he was quite sober, & was wont to say, that always hungry he rose from the table. Fr. Augustine of Bergamo says, that Fr. Felix the harshest clothing used, nor ever sweat-cloths whole, his food & sleep but what he found well torn & cast off by others he turned into his uses. In food indeed never did he hear him complaining of any thing, but quietly he took what to him was brought, but if to him was given nothing, he awaited patiently. Eating indeed he collected the fragments by the Brothers left. Fr. John of Paliano a layman, when he was in the convent Roman the vestiarius, always noted, that Fr. Felix desired the habit of all the viler & more worn & patched, & much him displeased garments curiously fitted to the body. Fr. Clement of the March says, in clothing most austere he was, nor does he recollect to have seen ever him with a new garment clothed. The same says Fr. Francis the Librarian & others. Fr. Baptist a Roman says, that Fr. Felix was most zealous of poverty, so much that he studied for it in any thing to be observed: wherefore very much solicitous he was about the napkins as least as he could to be soiled: saying that when much they are soiled, much of water, of time & of labor must be expended in them being washed. Of chastity most observant he was all testify.

[7] Of patience testifies Fr. Augustine of Bergamo that Fr. Felix a lover of it was, patience, & when something to be tolerated was offered to say was wont, All these roses & flowers are. His body also he named Somarello, that is, little pack-mule: & Fr. Sebastian of Corneto a Priest asserts, that when him wished the P. General at some time to free from the labor of questing, on account of his great age; he answered, As long as lives the ass, so long it has need to bear the pack-saddle. Fr. Dominic of Carboniano says, that him having accompanied to the questing twice, he saw a Lord de Rusticis sharply to inveigh against him by calling him a hypocrite, & to him reproaching that he stole through the city: he himself indeed nothing answered. Similarly when several others with injurious words him provoked, nothing of these making he kept silence.

[8] Of his penances' austerity, besides those things which are related as to poverty, the rigor of his penances, says Fr. Angelus of Abruzzo, that very severe he was upon his body. Every night he made discipline, & in any year once (as if his passion accelerating) he kept a fast from the holy Thursday until the Sunday of Pasch, the questing nevertheless going about & other usual exercises. The same says Fr. John of Bergamo a Layman. Fr. Bonifacius of Anticoli says, that Fr. Felix often, that the flesh he might mortify, naked himself stretched on the pavement; & there he remained in the cold, sometimes for one or two about hours. John Baptist a Roman & more often for that cause to the cemetery of the dead he betook himself which is under the choir. And Fr. Anselm Doria a Cleric, when him at some time he observed, that he might see what he did; found him sometimes for two, sometimes for three hours or even four there to remain, just as it happened that Fr. Anselm himself

happened to wake: once also he saw that the Brothers beginning Matins he under the Choir betook himself, & made discipline, the assiduity of labor, the Miserere pronouncing; & at single Psalm verses indeed he intermitted his voice, not yet the blows, fervently to heaven sighing; but the Miserere finished he could not him longer observe, because thence he went out. Fr. Joseph of Marcianesi often noted him to the questing gone out without a mantle, return all dripping from rain, & yet to come at the appointed hour to the church: but because on account of weariness the body to the spirit was repugnant, he walked himself through the church, to his body reproaches saying: Ah fetid corpse: to the shambles, brother Ass: & so his flesh exciting, he began the wonted exercises.

[9] He was very charitable & given to the works of mercy: because, his charity toward the poor & the sick. just as testifies Fr. Mark of Castello shamefaced, giving them bread & wine, sometimes also oil. The same says Fr. Pacificus of Poggio-Catino, adding that much he was delighted in visiting the infirm, & now one now another consoling. Fr. Angelus of Abruzzo a Layman says, that by night at the hour wonted rising, first he went to the sick, if any there were in the convent, thence he transferred himself to the church. Fr. Joseph of Marcianesi says, that he showed a glad face, always in his mouth having, Thanks to God: & the same affirms Fr. Sebastian of Corneto.

CHAPTER II.

The prayer of B. Felix & the miracles in his life wrought.

[10] About the use of the most holy Sacraments says Fr. Mark of Castello, that ordinarily twice in the week he confessed, Communion frequent & devout, as much as to know he could; he communicated however nearly daily, especially for these fifteen years; & that the same all others testify. Besides Fr. John of Paliano asserts, that he had seen him on certain more solemn feasts so to abound with tears, that with difficulty he could respond at Mass. Fr. Clement of the March a Priest says, that Fr. Clement communicated frequently, & for the most part daily, with much devotion: but as much as from his words he could understand, so great his sometimes was during communicating interior consolation, that he could not with his mouth bring forth the Confiteor, or, Lord I am not worthy. And Fr. John of Bergamo said, that once when he was in the house of D. Francis Contugius at Rome, in which likewise was present P. Marcellinus a Minorite, he questioned P. Marcellinus before this witness, whether it were necessary at Communion to say, Lord I am not worthy. But answered P. Marcellinus, that no: & hence understood Fr. John, that Fr. Felix it could not say: & this also on another time from his own mouth he heard. Fr. Francis the Librarian asserts, that under Communion he had seen him profusely weeping: & Fr. Augustine of Palermo ministered, adds that the hand of the minister he wetted with tears. Finally Fr. Joseph of Marcianesi says, that from Matins he prepared himself to the sacred table, & he beheld him more often weeping with great strepitus & motion of body, so much that the soul to him seemed from the body to go out.

[11] Fr. Mark of Castello says, that in prayer he was most assiduous: & specially that wont he was by night about the second or third hour to rise, & to the church to go, his nocturnal prayer: where he remained in prayer until there was given the first signal for matins. For then he returned to the cell, in it remaining until to be said the office was: after which he returned to the church, persevering there until he had ministered the first Mass, under which ordinarily he communicated: which the same to testify can all the Brothers of the Roman Convent. But what to the manner of praying pertains, says Fr. Mark to have heard him saying, that from the beginning of Advent only he contemplated the infant in Bethlehem; but in the rest of the time (as much as he could from his words gather) he was occupied in the Passion of the Lord: but praying often he heard him weep. Fr. Pacificus of Poggio-Catino, heard the same with his own mouth saying: I study six letters, five red & one white: & this declaring he added. The five red are the five wounds of our Lord; but the white is the Mother of God. Then when Fr. Pacificus was in the church, he heard him sometimes saying, Praised be God, & again after some silence, the same words repeating.

[12] Fr. Angelus of Abruzzo said, that Fr. Felix very assiduous he was in prayer especially mental: for he heard him saying, the attention & assiduity of one praying, that never could he the Crown finish: & more often he reprehended Fr. Angelus himself, because many Beli Beli he said, that is Our Father & Hail Mary, without attention & devotion. He saw also that when to him troublesome was sleep, he pulled his beard to wake. Fr. Bonifacius of Anticoli his Master says, that from the very of his novitiate beginning an assiduity of praying of this kind he had kept, & about this at that time so solicitous he was, that never to be said to him was that to prayer he should betake himself: & so fixed to him was that exercise interiorly, that it seemed to him him always to see actually praying. Fr. John of Bergamo, the same that above about praying's assiduity having testified, added, that at some time he had heard by night singing God's praises, but to be understood it could not what he sang: then sometimes he wept. But as to the manner of praying, he took, he says one word from Scripture, for example The Word made flesh is, & in it he was exercised. Sometimes he said, Behold we go up to Jerusalem, & the son of man shall be delivered, then he began to weep.

[13] Fr. Alexius of Sezza, that in prayer at some time he heard him weep, & then laugh: & as the times bore he discoursed of the solemnities occurring, the arguments of his meditations, by which it appeared that in prayer he was exercised about the mysteries of those solemnities themselves: & to the same end by memory he had learned certain Antiphons, in the said solemnities wont to be used, & them he meditated. Fr. Francis the Librarian says, that he heard him by night in the church singing the praises of the Lord, & at some time weeping. Fr. Dominic of Carboniano says, that he was in prayer assiduous, & with seculars discoursing he said, God nothing else from us asks than acts of love & gratitude. Fr. Francis of Pistoia said, that four or five times he had come upon him in the church strongly crying, Mercy, Mercy; I commend to you these peoples, these benefactors: & these he said with much weeping, again & again the same words repeating, & silence made stopping, & finally thus he remained erect on his feet for three hours without any speech: wherefore to him approaching he pushed him nothing feeling, & that more often he observed.

[14] Fr. Joseph of Marcianesi said, that as much as to know he could Fr. Felix was exercised in the Antiphons of the office of the day then current: Antiphons of the season & feasts: but stupendous altogether to be, that he who was unlettered & simple, & ordinarily from Vespers was absent, seeking bread occupied, knew all the Antiphons, even those scabrous ones through Advent: but when he began them to recite, two or three words being uttered he stopped, & for a brief space of time, elevated in spirit he remained dead- like: afterward he returned to himself & pursued the begun. Sometimes also he said, With desire I have desired this pasch to eat with you, & he pressed his voice; then with a voice somewhat more bitter he resounded. Whomever I shall have kissed, he it is, hold him; showing signs of grief, on account of those who Christ betrayed. Sometimes he was elevated into a certain inebriation of mind, so full interiorly of divine fire, that to contain himself he could not, but forth to burst he suffered through signs. Sometimes a certain stool ascending, with hands & feet he stirred a strepitus, ecstasies, as a cymbal striking, & with a subtle voice something Angelic he chanted. Sometimes with a strained voice he cried, so that my hairs would rise from horror, Woe! woe! woe! Lord, Lord: wherefore terrified I ran up to see what had happened; & a little after he was changed into great gladness, so that jubilating he sang the divine praises: & this was to him as if daily. Sometimes also I heard him speaking with our holy Father Francis, & saying; Francis, Francis, have to yourself commended, poor little Fr. Felix.

[15] The divine Office, namely the Dominical prayers the Our Father to him by the Rule prescribed, the recitation of the Office, he said with the greatest devotion, beginning, Lord my lips you shall open: but afterward he said those Our Fathers very slowly, interruptedly & devoutly, so that he seemed words single by meditating to weigh. And when Fr. Joseph with him at some time about those spoke, on a certain time he said, O Fr. Joseph, the Lord God little cares for our Our Father. And the same Fr. Joseph did not see, that when prayed Fr. Felix by night, the Crown he held in his hands, except then only when he recited the Office.

[16] Fr. Mark of Castello heard from D. Constantia, wife of D. Bernardinus Cottus, the sick cured, that when she at some time was sick to death, freed she was by the prayers of Fr. Felix; he says also from him himself Fr. Felix to have understood, that bread seeking through the city he was called into the house of a certain woman, to give birth unable: who suddenly was relieved, & asked he himself the sign of the Cross over her expressed. Fr. Augustine of Bergamo narrates, that with Fr. Felix he entered on a certain day a merchant's one house, near the Curtis-Sabella: & of that merchant the wife them meeting offered to him her children saying, To a barren one offspring impetrated, Fr. Felix, behold your children. But them having departed wishing Fr. Felix to teach his companion, what by those words the woman signified she wished, said: This woman thus spoke, because when barren she was, she asked me that I would pray for her; & I answered her, Willingly, because within a short time you will have a little infant: just as she had, & others several then bore. Fr. John of Paliano said, that here in the convent to be narrated he heard, that Fr. Felix in the very convent healed from a fever the coachman of Cardinal Cornaro deceased, who canes carried, by giving him to drink a little of water over which he had made the sign of the Cross. Fr. Angelus of Abruzzo said, himself as often as pains some he suffered, by touching him Fr. Felix, always from them relieved to have been.

[17] Fr. Clement of the March a Priest, many years from here in himself experienced, that a troublesome & long infirmity for a whole one winter having suffered, a sick Brother helped, coming on the Lent preceding the Resurrection, he asked Fr. Felix, that he would pray for him, that to observe he could that Lent: nor in vain: for he fasted the whole through the grace of Christ & the prayers of Fr. Felix. Similarly in the preceding year, when the same Father most grievous in his whole body suffered torments, so that by day & by night he vociferated, & Fr. Felix to him to visit had come; he asked him that over the place, whence

the torments proceeded, the sign of the Cross he would form. This moreover three times being done began those pains to be diminished, & thereafter them until the present he felt no more. Fr. Francis the Librarian heard saying D. Julius Galanti, a horse in peril, that when the foot of a certain horse with an iron grating entangled stuck nor could be extracted & much strepitus made; coming up Fr. Felix on the horse's neck cast his little cloak, & the horse stood until the foot from the iron loosed was without motion any. Besides he heard to be narrated by D. Ulysses Gallus, that Fr. Felix a certain Nosocomium having entered, found an infirm one dying: to whom a little of wine he handed, & suddenly better to have the infirm one began. Fr. Dominic of Carboniano added, that the same from women certain he had understood, (whom indeed now to name he cannot, hopes however himself them to find) & that when that he heard, another woman said, Me also he healed with a little wine.

[18] Fr. Ruffinus of Città Ducale understood from D. Clelia de Valle, pain of head relieved, that she a fever with a grave of head pain suffering, & her husband much for her solicitous, having entered into the house Fr. Felix & for the sick one to pray asked, his hand he imposed on her forehead, & recited an Our Father with a Hail Mary, then added: Have faith, because according to this will do for you God: & soon she was healed, the fever ceasing & the head's pain. From a similar pain of head he healed also D. Lucretia Capizucca. Fr. Patricius of Milan a Layman says, that when still a secular he ministered in the hospital of the incurables at Rome, to be said he heard, that Fr. Felix some years from then healed of a certain infirm one a maimed leg, the over it of the Cross sign being expressed. Fr. Francis of Pistoia says, present himself to have been, when Fr. Felix healed D. Bernard Olgiati, to whom an apostema in the neck had burst out, by the sign of the Cross various healed, made similarly of the Cross the sign. Fr. Joseph of Marcianese says, that he had heard from D. Horatius de Tolsa, nephew of the Most Illustrious D. Marchioness de Valle, present himself at some time to have been, when the aforesaid Lady on account of & she unable with her voice to express her necessity, by signs & gestures asked Fr. Felix, that over her he would form the Cross: he however at first that to do refusing, & finally obeying, at once healed to have been the sick one.

[19] D. Curtius Franchi, Canon of S. Peter related, that D. Attilius… of Velletri to him had said, that his knee aching so that to walk he could not, he asked Fr. Felix that with the Cross it he would sign, & that being done he convalesced. wine drawn from an empty vessel, Fr. Alexius of Sezza said that D. Lavinia, who dwells near the Curtis-Sabella, to him had said, that in this same year when having gone out Fr. Felix to seek wine to her also he had come, she answered him, that no in the vessel to her wine there was. He however asserting that there was, & she in denying persevering, at last Fr. Felix his wine-flask handed to the maidservant saying, Maria, go & wine draw. Went she, & for some time delaying returned, saying, Wine there is not. Then Felix, You know not, he said, it to draw out; let us go together; & going he asked to him to be given the stopper of the little spigot, which was open. & it inserting & again drawing out, at the same time he drew out wine, which as from a full vessel flowed, nor stopped before he his wine-flask had filled. Fr. Joseph of Bergamo, relates of D. Raimundus Mazzoleni likewise of Bergamo, a mercer in the Turris Sanguinea at the sign of the Angel, that laboring with a quartan fever Fr. Felix, for the cause of visiting approaching, he dismissed excusing the approach of the fever, wont for hours twelve to last. But answered Fr. Felix, I will not depart, until it shall have passed. He however replying, too long that would be: I wish, he said, that it depart within one from here hour: a fever cured, & so long about with him he remained: but before he departed, ceased the fever nor any more so vehement returned, but only twice for a brief time, & then utterly ceased. The same Raimundus to the same said, that in the house of Hersilia de Montibus he healed a maidservant from one side's apostema, by making over her the sign of the Cross: & D. Ulysses Gallus publicly professes, that with podagra laboring, by the mere touch of Fr. Felix he was freed: but afterward it was heard, that D. Clelia Caesarini, he healed from an infirmity, which she had in the throat.

[20] Fr. Patricius of Milan a Layman, says that to the Roman Convent coming he manifested to Fr. Felix, future things predicted, that he wished a Brother to be made: but answered Fr. Felix, that indeed to be future, but when near he would be to the Profession to be nuncupated would deliberate the Brothers about him dismissing; at last however & with much labor to it to be received; but it being done many tribulations to him to be about to come, which severally he announced; & all in order, just as he had predicted, to him to have come, until the present hour. Besides he seems his infirmity & following death's time to have prophesied, when in this last of life year often he was heard to say, The ass has fallen, which word before never to use he had been wont.

CHAPTER III.

The last infirmity of B. Felix & the miracles in the very year of his death done.

[21] Sickened with a fever was Fr. Felix on the last day of April, & was sick until In the last extremity sick, the eighteenth of May, the day after Pentecost, in the year MDLXXXVII, when he passed from this life about the twenty-third hour. Fr. Angelus of Abruzzo said, that in the beginning of that his last infirmity, after for two days he had remained sick in his cell, he went to the infirmary; & passing through the cell of Fr. Angelus himself saying, Up hearts, Fr. Felix; he answered laughing, Now we go by the way. But to one visiting him Fr. Alexius, & asking how himself he had, he answered, How do you wish that I have myself? I seem to myself to lie on a pyre, nor can I rest: & he subjoined; On a certain time a person one religious sick placed herself upon a mattress; he is tempted by the demon. & soon as she was placed, coming the demon, said, Oh! truly you have fallen. He however this heard suddenly rose, & threw himself on the ground; but coming the infirmarian ordered him to return to the mattress. Again however returning the demon the same said, & he again on the ground stretched himself, & again raised up by the infirmarian was. Finally when a third time returning the demon, the same inculcated, reprehending him the sick one said, Now burst: I wish here to remain.

[22] by night the church he approaches, Fr. Francis the Librarian & Fr. Francis of Pistoia said, that in this last his infirmity, which the physicians lethal to be had pronounced, on an evening certain about the third hour of the night they found Fr. Felix walking through the convent, & him questioned whence he came: He indeed answered himself to return from the church, where an hour one of prayer he had made. They commanded therefore that he return to the cell, where placed upon the bed he said; These Brothers say to me, Stay in the cell, stay in the cell, but I here am sick. Then extending himself he said, Behold a well composed Papa, again he conquers the demon, the ass can no more, therefore it has fallen. Fr. Clement of the March to one coming to him to visit he said: The demon wished me to tempt, but I answered him saying; You are not my Judge, Christ Jesus is my Judge: but you indeed are damned. I believe the holy Church Catholic & Apostolic. And Fr. Clement subjoined. So do Fr. Felix: hold this firmly, & nothing fear. Fr. Urban of Prato of refection he went into the cell of Fr. Felix, & found him eating. And when there remained he himself Fr. Felix, he lifted to heaven his arms, & them expanding said O! visited by the Mother of God he expires: o! o! & he stood in this manner for three or four Miserere. But to one asking what it was, he answered, to be present our Lady with all the Angels, & he commanded that he should close the door of the cell. A little however after the same he began to do lifting his arms, & said to Fr. Urban that he should depart: who departed: & afterward toward evening, at the twenty-third hour of that very day, he passed from this life, of his age in the year about seventy-second.

[23] Of the dead Fr. Felix the flesh, soon all soft & tractable appeared as of an infant, of the dead one the flesh softens. & of the hands the joints & arms ductile plainly as if living he had been. On the following however day after Vespers was carried to the church the body, where so great was of men & women the concourse, that wonderful to see altogether the thing was. Soon however as in sight it was, began all their crowns to it to apply; & blessed himself reputed, whoever even a small particle could obtain from the habit; so much that necessary it was to receive it within the rails of the major altar: where when it was, nor ceased to flock the people, came at last also the daughter of D. Bernard Cottus, formerly an energumen, & the body being touched she was freed. is freed at the body an energumen, On the following day when again into the church was carried the body, to satisfy the devotion of those present, however many were present energumens horrid altogether clamors & shrieks gave. Afterward D. Joanna, who dwells in the Taverns-obscure, said to Fr. Alexius of Sezza, that for twelve years possessed by a demon, the death heard of Fr. Felix to whom devoutly she was affected, more often had come to our place, that something of his habit she might impetrate. And when there nothing to impetrate she could, two Brothers afterward her house passing to her asking such a thing had given, which she on herself imposed. Nor delay began the demons to tumultuate, vociferating, These of no account, these Brothers, will not drive us out. Which when the whole day & night repeatedly they had cried out, on the morrow yet relieved herself felt the woman, & believes herself freed.

[24] Fr. Peter of S. Archangelo related, that D. Francis Contugius to him had said, the sick are healed by the touch of the Relics that in the monastery of S. Ambrose near the forum of the Jews, a certain nun for eight months infirm, so that nor move herself she could, soon as a crown to the body of Fr. Felix applied she received from the Sisters, suggesting that it on herself she should impose, & God through the merits of Fr. Felix for health to be impetrated she should pray; sound & safe she rose from the bed. Fr. Alexius of Sezza narrated, that D. Lucretia Galanti, dwelling near Marforio, to him had said, obnoxious she had been to a frequent of head & stomach pain: but the received particle of the habit of Fr. Felix, first to her head, then to her stomach she had applied, & of both evils soon to have been freed: but when afterward her daughter also infirmed had been, this also healed forthwith to have been, & the said particle, by the mother asked & received, on herself she applied.

[25] Fr. Francis of Correggio a Layman says, that

within the Octave of the most holy Sacrament, especially of those taken from his garment. going to the Procession, in S. John Lateran indicted, a certain paper-seller, dwelling in Parione, had said, that something of the habit of Fr. Felix: which when to her had brought of that paper-seller the brother, she it devoutly receiving commanded her children that the knees they should bend, & a particle torn minutely she put into a cup of wine or of water (for she does not recollect which it was) & it being drunk she was healed.

[26] Fr. Santes of Colle-veteri a Priest said, that D. Flaminius Passarus, who dwells near the Moneta-vetus, to him had asserted, that his wife wont in childbirth most grievously for two or three days with peril of life to labor, a difficult woman in childbirth is helped. Fr. Felix lately being dead began to give birth: wherefore at once ran he himself to the Confessor of the Capuchin nuns, namely Fr. Francis of Bergamo his kinsman, there staying; & asked him, that to him by favor he would give something of the things of the Brother lately dead, because his wife to him was very devout. He indeed answered nothing else to have than a little sweat-cloth & a little cord, which the body of Fr. Felix had touched: which received he came to the Convent, & having found there Fr. Humilis a Roman asked, that also of the habit he would give a particle: with all which home returning, the little sweat-cloth on the head of the parturient he imposed, with the little cord her body he girded, & the particle of the habit on a thread inserted he hung from her neck: the woman moreover within one Miserere, beyond what she was wont, a fetus easy brought forth.

THE LIFE

By the Author Fr. Matthias of Salò a contemporary

From the Processes before the year 1590 in Italian collected, in a MS. Codex of the Roman Convent.

Felix of Cantalice, Capuchin at Rome (Bl.)

BY MATTHIAS OF SALÒ FROM A MS. ITALIAN.

PROLOGUE.

[1] Omnipotent God, from whom proceeds good all & every gift perfect, always the Congregation of the Capuchins has fostered, Religion to a more moderate form of life reduced, & with grace singular His own to the same presence & protection has exhibited. Wherefore, although somewhat remitted & moderated that fervor, with which the first founders of it burned, it itself has reduced to a certain more discreet form of religiously living, which can by all in common be observed; not yet divine providence has withdrawn from the same the spirit of perfection, or the integrity of the Regular observance, by the Patriarch Francis prescribed; just as it has demonstrated in those modes, which chiefly suited that its progress & this present state. In the beginning indeed, when they were few, it rained upon the Brothers' Community from on high the virtue of a life so austere & exemplary before the world, that it not only from individuals & in common a good example received; but also with a certain sacred horror terrified, efficaciously was moved to penance. But when with time progressing the Congregation could not persevere in the rigor of so great asperity (for there was need to perpetuate the institute to build Places, that it might be durable; to receive Brothers, to undertake a manner of living regulated, just as all holy Religions have done) with a true & pure observance of the Rule, can serve God, edify the neighbor, give place to everyone wishing in it to do penance & in well-begun things to persevere.

through all the provinces spreads the communication of those graces, which divinely it has received: & what in the beginning it operated through a few ignited coals, now with a more moderate heat & light accommodated to the infirm eyes of the poor Christians, in every place it effects through the multitude of Brothers; while of these our Savior makes use as a celestial physician, & to the quality of the salutary medicine fits its quantity, that it may suffice for health to be furnished; that perfection which then in the few for the most part extrinsically appeared, by dividing it into more, who with interior affection it exercising, those former ones either equal or even surpass. For not because a vessel does not show itself to boil with restless & reciprocal leaps, the less therefore does it ferment in progress: but because the enclosed liquor wholly equally heated now is, now more quietly making through the many; quietly it seethes, & its effect, by which more secretly the more powerfully it operates. But neither does God omit to declare to the world that internal heat through the light's splendid clarity, which is of the very ardor the exterior species: for now it illustrates the body of this Congregation by the manifest sanctity of certain Brothers, who otherwise in the common food very little to differ seemed from the rest; that with these as with larger letters an ornament & complement adding to the writing, composed of the ordinary observance of the other Brothers, it may teach the world the science of salvation, & of the Evangelical virtue & Apostolic perfection the form may declare.

[3] Such, from when the Congregation & Reformation ours had its beginning, were in it always & are even now, that even in that common life Saints are had, who yet not easily are discerned by the Brothers themselves, much less by seculars. For since the common Capuchin observance does not allow among them a great difference in the exterior form & manner of living, & the interior virtue alone is known to God; so that of those whose, first singular seemed perfection their fire of straw at last to have been is understood; but others of a life as it was believed common, in progress have appeared singular. And the good indeed Brothers gradually are known by all, & are held for such: but how great of them is before God the perfection is known by no one, until to indicate it pleases His divine Majesty. One of them Fr. Felix of Cantalice was: it is laid open in Fr. Felix. because in his life thus he conducted himself, that since good he was & most pleasing to God, from the common norm yet not so much he withdrew, that therefore by others he was esteemed more than a good Brother & an upright Religious, such as the rest everywhere are believed & esteemed: but his illustrious end declared, how much from the beginning had pleased God his morals & holy life, to which an end He imposed on the feasts of the most holy Pentecost, when at Rome was being celebrated the general Chapter, concurring so many of his sanctity indications, that moved was the City whole, & through the whole Christianity in a moment was spread his most illustrious fame.

[4] But the same sanctity does not cease daily to lie open more manifestly through miracles, which God by the intervening of his merits continually works: nor the new clarity of S. Diego, recently by our holy Lord Sixtus Pope V canonized, obscures the splendor of Fr. Felix: but to hope it bids, that even he himself with the same by the Church honor is to be glorified on earth; it beginning to shine with miracles, & it proves, that in the Franciscan Religion never has failed either the observance of the Rule or sanctity. For in it the head & beginning it was, as with twelve stars crowned & illustrated by those first & nearly innumerable its Saints: among whom shine seven Martyrs, & S. Francis himself the Patriarch, & S. Anthony of Padua. To that golden head joined was the silver breast through S. Bonaventure, & the series of Saints in the Order continuing who by his splendors the religion illustrating, his canonization to be deferred wished, until there should arise S. Bernardino, & so many other most perfect Religious, as many as brought forth the Reformation of the Observants, commonly the Zoccolantes called. In that yet interval of time which between the passing of S. Bonaventure & his Canonization flowed, that not lacked the Religion the splendors of Saints, proves S. Louis with so many other holy Religious who flourished in the Order.

[5] Moreover S. Diego who about the time of S. Bernardino shone, the first Congregation of the Fathers Conventual joined with the third of the Capuchins, successively canonized, the middle including the second of the Fathers Zoccolantes, by deferring his Canonization until these times, in which beginning had this last reformation, of the Capuchins called, most splendid by men holy, & at last illustrated through B. Felix; who made glorious in the heavens, before S. Diego to the Album of the Saints was inscribed on earth, joins the whole series of the Saints of the preceding time with the time to come; nearly in such a manner, that the Saints these, as sacred boards one upon another placed, while the first does not cease before there follow the second, make for God this sacred of the Franciscan Religion tabernacle, where He His manifests presence. & as it were making a tabernacle for God: Which indeed tabernacle, just as under its feet having placed the moon of the unstable world; so by God it is collocated within the sun of splendid sanctity, with which wholly it is clothed. Whence all the celestial lights, which the holy Church clear make & splendent, it as a small but honored part of that great body, singularly illustrate, in the head, & feet, & whole middle; & it is recognized by all, that all the spiritual excellences, with which is adorned the Church holy, to it are communicated; when they see to it neither the stars, nor the moon, nor the sun to be lacking, either in the Prelates as supreme as middle, or in the holy Martyrs, Confessors & Virgins, or in the Doctors or Preachers, or in any finally of men illustrious kind, who can by the celestial luminaries be denoted.

[6] But to divine providence leaving, whom receiving Felix greatly profits, what of F. Felix it wishes hereafter to do; let us take what to us at present it has given, namely the holy life & of this the glorious end, which indicate his glory in heaven, & us provoke to thanks to God to be given, & a life with virtue to be led, which hence we see to the divine Majesty so accepted to be. They move indeed to this the examples of the Saints all, because to that end among men they were collocated by God, & by stupendous works proven: but to this our age the most apt stimulus is the holy life of Fr. Felix, because by so many men he was known & treated familiarly, by occasion of the office which he exercised bread through the City seeking, because most known to the City & of common life. so that to say we can, all with him to have conversed. As many as him through so many years at Rome, which as the world of this very world is, by sight or colloquy knew, so certain faith & testimony so clear give of him, that to be said can all to themselves to be ocular witnesses, which singularly avails to men to good to be moved. Besides the common which he led life, & which not disproportionately he distinguished from others, to the same can conduce very much. Although indeed those Saints, whose exceeding in human life's course works are extolled, in us excite of virtue desire; deter yet rather than allure our fragility, while it despairs itself to imitate them. But that sanctity, which exteriorly has convenience some with our poverty, a magnet's manner, which only from near draws, moves more. Such is moreover the life of Fr. Felix, which therefore to be described we undertake, to God's honor & of the Blessed himself glory.

CHAPTER I.

The origin of Felix, his entrance into the Order, the questor's office & his exemplary conversation in it with seculars.

[7] It can scarcely be believed that it was done without a singular providence, that this holy man should be born of a father, Felix born of a Holy father and a Holy mother, whose name was Sanctus de Caratto; and of a mother, who likewise was called Sancta; as if from two who were Saints in name, one should be begotten who in very deed was a Saint. Now Sanctus and Sancta were the parents of Br. Felix, of Cantalice, a Castle of the Ducal city, of the diocese of the same city; rustic folk, of humble condition, but fearing God, such as are now and then found among that class of men; living as good Christians ought, with rustic simplicity, after the manner of the ancient holy Patriarchs. They had four sons; to the third the name of Felix fell in baptism, which, ever retained by him, holds the omen of that life which finally rendered him in heaven truly and fully felix (happy). and brought up rustically but innocently, He, according to the condition of his birth, lived as a rustic, yet also as a Christian; set apart as much as he could from common conversation and the perils of sinning; and it is firmly believed that he preserved the flower of holy virginity inviolate, even as by God's grace he remained altogether a stranger to other sins. Hence it is no wonder that in a soul so well disposed there was kindled a desire of Christian perfection, when on a certain day he heard read the Lives of the holy Fathers; he resolves to live after the example of the holy Fathers: and that he resolved himself also to follow their harsh penance—those who sustained life on a few fruits and pulse, drinking water alone—and to abstain from bread and wine after their example. And to that end, by God's inspiration, he resolved to become a Capuchin; believing that under that habit he might keep such abstinence and austerity of life.

[8] This desire, as it was the beginning of his conversion, so it clung to him through his whole manner of life, making him lead as harsh a life as his habit and religion could bear: whom, made a Capuchin, he strove to imitate, and often, marveling pleasantly within himself at the divine providence which had brought him to the Capuchins with such a thought and hope, he was wont to say to the Brothers: See what the great God has done; I wished never to eat bread or drink wine, and He has made me the lord of all the bread and wine of Rome, and ever bids me go laden with it. Since therefore he had the purpose to observe so great an austerity in God's service, after the example of those holy Fathers, because for this he had chosen this manner of life. and on that account wished to become a Capuchin; for counsel he went to a certain cousin-german of his: who, wishing to draw him from that purpose, suggested other religious Orders more convenient, which he might enter, if indeed he had altogether resolved to become a Religious. But he himself, kindled with love of austerities, and having no other scope of life before his eyes, answered his kinsman: I will do this in earnest, or hold my hand from what I have begun. Thus resolved he departed from home, desiring to carry out his holy purpose. Which being known, his kinsmen followed him, and in whatever way they could attempted to bring him back to themselves: but in vain; because God, who sat in his breast, gave him light and strength to recognize the deceit of the world, and to remove every obstacle.

[9] He was then about thirty years old: for he himself was wont to say Nearly thirty, asking to be admitted, that at the sack of the City of Rome he was twelve years old, and that in the year one thousand five hundred and forty-three he came to Religion. First indeed he went to the House of the Capuchin Brothers of the Ducal City, and finding the Guardian he simply declared his desire, and humbly asked of him to be admitted to Religion. The Guardian wished that he should well understand the rigid and hard life of the Capuchins: but this very thing the more kindled the soul of the new soldier of Jesus Christ and generous follower of St. Francis. So the Guardian led him into the church, and showed him a Crucifix utterly bloodied and livid, saying: Behold, young man, how much Christ has suffered for us. At this pious sight and the living voice of the speaker, at the sight of the Crucifix he is moved to tears: the devout Felix was so vehemently struck within, that presently he felt himself full of loving compunction, of which a manifest sign was given by the tears bursting forth abundantly, and the lament into which he broke forth in flood. And this was a proof of that holy disposition which was in his clean heart, pure from sins and worldly affections; a prelude moreover of his future sanctity, and namely of that tenderness with which he afterwards bewailed our Lord's Passion, which exercise was afterwards most familiar to him. Further, when he had thus remained for a good space of time praying in the church, the Guardian led the young man back into the house; and judging him fit for Religion, sent him with a letter to the Provincial of the Roman Province: and with this he himself came to Rome, where the Guardian then was Br. Bernardine of Asti. sent to Anticoli for his noviciate, He, having presented the letters to the Provincial, and declared his mind and set forth his petition, was received into the Order, and sent away to the Anticolan Novitiate in Campania, under the care of Br. Boniface of Anticoli, even now living, to perform his noviciate. But that the happy augury of his felicity might not be lost, by God's will, beyond the customary manner, the name of Felix was left to him: and so he was always called Br. Felix: who, having laid so good a foundation of future felicity in the secular life, strove to build upon it higher and higher, until he attained to the very summit of felicity.

[10] To the good novice and recruit of Jesus Christ, in his very probation, there befell a grievous temptation, which made him in peril lest he could not persevere in the contest undertaken; notwithstanding the fever with which he labored, namely a most troublesome fever, which brought him to such a pass that the Brothers doubted whether they ought not to dismiss him from among them, as unfit for their common life. But the strength of spirit prevailed over the bodily infirmity. For since, when well, he had shown himself most humble, devout, obedient, fervent and laborious, and a perfect observer of all things enjoined him; in his very infirmity also he so satisfied the Brothers, that they could never form a decree of depriving either themselves of so good a novice, or him of that religious state, of which he rendered himself most worthy by his holy conversation and life. In his own time therefore he was received to Profession: and what had seemed to be a hindrance to him, profited toward his probation; since the Brothers had tried him on both sides, well and sick; and so it was established how in either state he would bear the yoke of Religion. he is received to profession. Strength of body, nourished by labors; devotion of spirit, in which in a short time he had much profited; the irreproachable exemplariness of his manners, joined with his ancient and rustic simplicity; gave occasion to the Superiors, a little while after his Profession was made, to transfer him to Rome, where he should discharge the office of quæstor of bread and wine. he is sent to Rome for the quæstorship, And first indeed he was given as companion to the quæstor Br. Angelo of Colle-discipuli, a man of holy life. And he being dead, he succeeded him; persevering in this office for forty years, that is, until death; in the last years of his life doing, namely, as much as he could do.

[11] A rare indeed and unusual thing, that for so long a time he so rightly bore himself with the Brothers and seculars, which office he exercised there for full 40 years. that the Superiors never had any occasion to dismiss him from it: because he had so dexterously joined prudence to sanctity, that neither through defect of spirit, nor through indiscreet or reprehensible conversation, did he ever deserve to be deprived of such an office: which is reckoned admirable by Brothers of great judgment and great experience in Religion, and of greater moment than he can estimate who knows not how difficult it is to converse with all and to preserve oneself. For it is a great thing indeed to lead a solitary life in the midst of the world; and, dealing promiscuously with all, to keep the spirit recollected, distracted in nothing, but ever joined to God; that is, to suck honey, not from flowers, but from fetid objects, without any detriment of his spirit, which daily offered themselves to the holy man through the city of Rome. For from all these he took occasion of virtuous acts, namely of knowing the perils of the secular life and human miseries, of rejoicing that by God's mercy he was freed from them, of giving Him thanks for such a benefit conferred upon him, of compassionating wretched sinners and afflicted men, of praying for them the more earnestly the more distinctly he knew their necessities, of admonishing with charity those whom he saw carried to wicked works, of counseling and exhorting to good action those whom he perceived to need a goad, of consoling the afflicted, and of succoring in the better way he could all who were suffering want: so that the office which brings to others the peril of relaxing the spirit, was to him an incitement of fervor, and made for God out of vile matter a precious tabernacle, and out of colors otherwise foul a comely picture.

[12] But so great sanctity did not make him offend anyone by harshness of manners; under an external appearance of rusticity, although by his nature, and by the very humility of his birth and of the life lived in the world, he had nothing of courtliness or more polished appearance. Nor did the zeal of helping his neighbors impel him through excessive familiarity to give himself as a prey to seculars, or to diminish the religiousness of his manners, or to consume any time uselessly, or to omit anything pertaining to the office of the quæstorship, so as not to return to the convent at the due time with the ordinary provision. He walked in body through the streets, and in spirit, withdrawn, remained in solitude: he entered the houses of all, and never went forth from the secret of his heart: he spoke with all, and was most attentive to inward colloquies with God: agreeable to none, useful to himself, he belonged to all, and possessed himself most perfectly; lovable to all, pleasing to all, yet reserved with each individual: and he so well composed harshness with sweetness of manners, that everywhere he diffused the bright splendor of Christian simplicity: and conversing and discoursing in the same manner with great and small, with Cardinals and poor little women, he satisfied each, and left all edified and consoled. Therefore—what is truly worthy of admiration—he gathered and carried a precious treasure in an earthen vessel, as Paul speaks, that is, in an earthly body, in such a way that neither did the vileness of the exterior appearance obscure the splendor of virtue, nor did this stand in the way of that; and he was in the eyes of God a great Saint, and in the sight of men a common Religious and ordinary Brother, hiding his sanctity, while so great virtue was hidden under the bark of unpolished manners. And it may be doubted whether it was more difficult to persevere in so humble and common an exterior manner of living, than to acquire so noble and so signal an excellence of Angelic perfection; to appear without simple, and within to be holy; to become perfect within, and not to be seen so without.

[13] Rome is amazed today, and rejoices that she conversed with a man so holy; grieving that she did not know him to be so holy, which, after his death, became known through miracles: even as now God declares him by miraculous works: and now, understanding him to have been then truly holy, she concludes by evident reasoning that his sanctity was so much the greater

of his, by how much the less it appeared: for the highest degree of perfection is to hide perfection; to be glorious, and to show oneself vile: and therefore John said to the Jews concerning Christ, There has stood in the midst of you one whom you know not; and after His death the Centurion confessed, Truly this man was the Son of God. By thus conversing he exercised that charitable office of seeking bread for the Brothers, so as to profit doubly; the Brothers indeed, humbly and affectionately providing for them, and reckoning it to himself a benefit that he could serve them; but seculars by the example of virtue, holy admonitions and fervent prayers, and he most willingly sustains this labor, reaching forth the bread of life and food to their souls: and by either act of charity he gained for himself the kingdom of God, and the bread that is eaten in heaven: whence so great a fruit of souls was brought in by him, that he surpassed in this many and great preachers. The multitude of the Brothers compelled him to go forth from the convent every day, except on feast days, nay for the most part he went forth to this labor twice a day: yet so willingly did he do it, that he was wont to say, I am not a Brother, but I abide among the Brothers, and am the beast of burden of the Brothers; and so much did he exult in this humble work, that if at any time for another cause he had to go through the City, he would not go forth without the wallet on his shoulders; believing it in no wise became him to come into the sight of men without the sign of his abject ministry.

[14] He never complained of the excess of labor, nor was he ever seen wearied by serving and laboring for another's advantage: from charity alone; he sought no pleasure of any sense, as is wont to be done, by going forth abroad: but mere charity and holy obedience drove him thither: and therefore in so perilous an office God preserved him from all danger and delivered him from evil. He did not go about curious through the streets, he wove friendship and familiarity with no one, whereby his sense might be delighted: but whithersoever he went, to whomsoever he showed his presence, he was stirred to it solely by that Christian love with which he embraced all, that from all he might draw the fruit of salvation, and benefit both to themselves and to the Brothers. There he was more frequent, whence he hoped to bring back a greater fruit: there he scattered more copiously the seed of his holy admonitions, where he found the ground more disposed; yet he did not omit to cast it everywhere. The devotion with which many principal matrons were affected toward him gave him opportunity of making to them sometimes a religious and humble exhortation, and of stirring them up more to virtue. Sometimes he praised one of them, and said to the others that they had not yet given their heart to God as she had: and since his words proceeded from a furnace of breast kindled by nocturnal prayer, they warmed the hearers; and the rude manner of uttering them was as a seasoning to them, so that they might better relish and persuade themselves that they proceeded truly from God.

[15] Let those things be a proof, which he said in the study of a certain Advocate, and the library of D. Andreas Martini, a neophyte, who preached to the Jews. For when he went about that chamber, in which there was a great store of books and at the same time an image of the Crucifix, he said to the Doctor, See? Lord Doctor, all these books are made for understanding this, pointing to the Crucifix. And to the other likewise showing the Crucifix, he said: This is truly the law of God abridged. And such little sentences, which he aptly mingled as the matter bore, were a sign of the interior light and flame burning in his heart: and devout little songs, which also those simple little songs demonstrated, composed in prayer and dictated to him by the Holy Spirit, which he recited or sang to whoever asked it of him, even as he did to the end of his life; following in this the spirit of St. Francis, who himself also with songs of this kind did many notable works and wonderful fruit. These little songs were short indeed, but full of spirit, such as this: Jesus, Jesus, Jesus, take my heart and render it to me no more. On the Nativity of our Lady he said: Today in this land is born a little rose, Mary the little maiden, mother of God. On the Nativity of the Lord he sang: Today is born that great Ruler, the great Emperor, our Jesus the Ruler is now made a little child: an Infant is today born, that uncreated Word, or Antiphons from the Office. behold He lies strewn on the hay, now a sweet little babe. He also recited certain Antiphons or versicles from the divine Office, and singularly this: The Saviour of the ages, the very King of Angels, the Virgin alone suckled at her breast from heaven full: and devotions of this kind he taught others, and so prudently praised God, edified his neighbor, humbled himself, made as it were a simple little boy even in old age. For whoever should say, Come, Br. Felix, one song; he with childlike simplicity straightway sang some, and very often that most familiar to him, Jesus, Jesus, Jesus, take my heart and render it to me no more; as words which proceeded from a heart inwardly assiduously intent on Christ, and uniquely desiring to give itself wholly and fully to Him; so that Christ might ever have him by Him, through perpetual attention and most ardent love.

[16] Finding sometimes persons or families in tribulation, he visited them singularly, he succors many in want, and beyond consolatory words and prayers reached forth to them such help as his state permitted: but if he chanced upon some poor widow, burdened with children and indigent, or like calamitous persons, he carried to them some little provision, whereby they might be sustained, yet with holy obedience, which seasoned all his works. And it was granted him by the Superiors, which they would not easily have granted to another, that he might give alms as it were ordinary: so great confidence had the Prelates in him, and such was the will of God, inspiring them to give him this license: but only with the license of the Superiors. which was afterwards also confirmed by certain miracles, wrought in a like act of charity. And this is a clear testimony that he was induced thereto by no inordinate affection or motion of his own will, but out of the pure compassion of true love, which was his singular virtue, which made him so acceptable to God and men. Nor did his charity stop here, because even to rich persons he sometimes offered bread, saying, Will you have a loaf? and they out of devotion received it; but a certain one who out of human respect had refused, when afterwards the sanctity of the charitable Brother was revealed, grieved vehemently.

CHAPTER II.

Of his conversation with the Brothers, his exemplary life, and purity of soul.

[17] The man of God, directed by the same God in all his action, as he was, at necessity's bidding and through charity, lavish in conversation with seculars, so was he, through religious caution, sparing in conversation with the Brothers: because if no urgent cause pressed, discreetly rare with the Brothers, he remained as much as he could sequestered from them, nor ever mingled long colloquies with them. And in this he so joined prudence to simplicity, that neither on occasions did he show himself to shun the Brothers, nor through their conversation did he allow time to be filched from him, or himself to be drawn to useless speech. He always said, whenever he met them, Thanks be to God. If he was questioned, he speaks only useful things: he answered with his accustomed simplicity, and straightway betook himself to his own affairs. If there was cause that he should stay a little, he uttered only edifying words: and he was so circumspect in all things, that no one is found who remembers ever having heard an idle word from him. He never said anything in his own praise, but always humbled and contemned himself. If by some preacher or learned man he was invited to colloquy, he proposed to him useful questions and such as subserved his devotion, especially concerning the Hymns, Antiphons and Versicles of the divine Office, by which he was afterwards helped in his prayers and meditations. In turn he exhorted them to preach with fervor, and rebuked them if they pursued curious things: he also sometimes asked them to preach, especially when it happened that one of the greater men came to Rome in the course of the year. And there always appeared in him a living and actual desire of another's salvation, whence it came that all his speech, both in matter and in manner, was most useful.

[18] Yet he did not thrust himself into anyone's colloquy, and as much as he could he remained solitary, and he studies to seem common among them: but without singularity even in this very study of solitude; so that it indeed was grievous or hurtful to no one, but to himself privately profitable: just as his conversation with them was also without his own harm, who against the malignant one was ever armed on the right and on the left. And this was his peculiar excellence, that he led a life truly holy in the midst of the Brothers and seculars; and that he so dexterously covered it with a common and ordinary appearance, that although they had toward him all possible devotion, esteeming him to be a good Religious; yet no one suspected in him so great a sublimity of life, as they afterwards observed, and now all confess that they recognize. His manner of acting was so placid, that he was never seen to be angry, although occasions were not lacking to him; since he had to deal with every kind of men, and was now and then provoked to anger by harsh words and injurious manners. Nay, if he was offended by anyone, to this man he showed himself the more gentle, ever intent on exercising virtue on every occasion, and yet on hiding it.

[19] Further, as with holy and ingenious simplicity he corrected seculars, he reproves vices modestly: so also he bestowed fraternal correction on the Brothers, when there was need, especially in those things which concerned the common salvation. And so with discreet zeal he reproved curious and vain preachers, nor could he tolerate Brothers in whose dress and gait curiosity or vanity shone forth, especially if they were such as ought to serve others for a rule and example. Wherefore if any of the preachers was shown to him of less exemplary manners, he used that saying of Br. Giles, Bo, bo, bo: assai dico, e poco fo, that is, I say enough and do little. Yet as he was humble toward all, so he treated the Superiors with all reverence, but mingled his innate and well-regulated rusticity. He loved obedience, as shall be said in its place; and he was so zealous for it, that, having enough merely to know the Prelate's intention, he forthwith executed it, he studies obedience, as best he could. And so by it he regulated his whole life, that by its exact observance he might satisfy all, and exercise himself excellently in all the other virtues. And although obedience be rendered not for human respects, to win the goodwill of the Prelates or the praise of dexterity in executing commands, but out of pure zeal of satisfying God and the Rule as he had promised by solemn vow in his Profession; nevertheless, God directing the matter, he was dear to Prelates and subjects, and all his actions

proceeded in the best order and measure; and his whole life was composed with quiet, with peace, with sanctity, and with the most clear splendor of religious example.

[20] Now it is no wonder if actions which then seemed common are now declared by God and known by the world to have been singular, and he exercises humility, and illustrious in the highest degree of perfection: since they were done out of virtue, measured by true and great prudence, and proceeded from the root of a heart full of ardent charity. And therefore not removing, but nourishing the harsh and rude bark of his rustic conversation, equally as the variety of fragrant flowers, pleasant foliage and sweet fruits; he adorned his life with examples, words, and actions plainly holy. Yet his humility and reverence toward the Superiors were no hindrance, but that, when he judged it expedient, he would correct them as well submissively as zealously: because in him all the virtues were so well composed, that one did not stand in the way of another; but mutually helping one another, were to each other a support and an ornament; and sweetly and harmoniously concordant, chiefly in admonishing the Superiors. they resounded a celestial canticle of divine praise and honor. Humble therefore as he was, and working humbly, he rose to an act of generous charity, in correcting even the Superiors: but, about to do this, he approached them in secret, and said smiling; I wish to make you one correction. And as this was done by him simply, so it was simply received, as proceeding from true charity, which is never idle; and it fructified in the hearers, and his words were as the leaves of the heavenly tree for the healing of the nations.

[21] What time was over to him from the labors of the quæstorship he expended most usefully, and for the most part occupied it with prayers and holy contemplations: In his free time he makes little wooden Crosses: but the moments of hours less apt for performing mental exercises in the church, carefully gathering; when he had nothing else to do, he expended on fashioning little Crosses out of plain wood, which he bestowed on devout persons, that they might remember the Lord's passion: which profited not a little to many souls, who even now hold those little crosses very dear. And hence it appears that all the purpose and exercise of this holy Religious tended thereto, that he might profit others, understanding that he was called to this in the religious state, that he might serve the Brothers and edify seculars. And as nature gives greater vigor to those parts or species which are destined for works of greater strength and worth, so also God, the author of nature and bestower of graces, gives greater virtue to those who by His providence are deputed to nobler acts; whose virtue is proved even by miracles. and such as He wishes them to be in working, such He makes them by divinely helping and antecedently disposing them, Col. 215D giving them grace proportioned to the works to be done. Since therefore the divine Majesty had chosen and destined Br. Felix for works of fraternal charity, He gave him also the spirit and gracious instinct to execute them excellently: to which being compliant and obedient, he gloriously fulfilled the divine will, helping his neighbors and acquiring for himself the inestimable treasures of heaven, even through those actions which seemed minute and of small moment, such as was the fashioning of the said little crosses, which God afterwards deigned to approve by not a few miracles. Whence we might gather how acceptable to Him were the laborious works of his charitable office, and the affections of love, with which he studied to bear to the world and to the wretched seculars remedies and salutary benefits to their souls.

[22] Moreover God, the author and favorer of the Capuchin Reformation, did not wish that those who in these our times should pass from the world to this Religion, For an example of the perfect life, reading and hearing of the austerity of life and perfect observance of those first Fathers, whom He used as the foundation-stones of this divine edifice, should be able to grieve that they now see not so great a rigor: for He provided for them holy and perfect men, observers of the Rule, whom they might, if they wished to strive for perfection, holily imitate. And for the more convenient edification of those new servants of His, He sets before them examples of men of such perfection as they could attain by imitating; and at the same time shows that the Christian life, joined with interior affection, suffices for acquiring perfection. This appeared evidently in that happy man Br. Felix: and at the same time a common purpose, whom, that it might be known that God had placed him as a lamp upon a candlestick, to be seen by all; He set at Rome in the office of quæstor: where, if anyone else, he had to be seen and known before all others. Because neither Generals, nor Provincials, nor Guardians, nor Preachers or Lectors, and much less other Brothers, ought so universally to be a spectacle to religion and the world, as was that simple little Brother: because their office did not permit either that they should remain so long in one place, or that they should converse so much with every kind of men, as he by right had to do, and in very deed did. And that God gave him as a rule of perfect observance, the manner declares in which he perfectly kept the Rule: who, while he was conformed to St. Francis, yet was not unconformed to those Brothers with whom he lived: and being made an exact keeper of the Rule, in the common life he did not depart from the others. For although he did not use the austerities of the first Fathers, yet not less than they, or better than they, did he observe the Rule.

[23] This requires (as is expressly held in it) that above all things attention be given to the spirit of prayer, and that the Brothers desire to have the spirit of the Lord and His holy operation. That Br. Felix might do this, he indulges himself in nothing, he did not require solitary places, he did not in any way resist the obedience bidding him remain at Rome in so active an office: he knew that by conversing with men he was joined to God. He desired the spirit of the Lord and His holy operation, ever praying with a pure heart. The spirit of the Lord by His operation most excellently purged his soul from all inordinate affection, as his external life testifies. For indeed if he had had any love of himself or of any other worldly thing, he could not, remaining in the midst of the world, but cleave to it. If he had pleased himself in friendships, favors, amid the very occasions of relaxation: familiarities or honors, he would have given, in so frequent an occasion, some fodder to inordinate desires, which, nourished at so sumptuous a table as is the liberty of going through the whole city of Rome, would have vehemently grown; and growing would have produced their accustomed effects, which would necessarily have been recognized by the world and by Religion; and being recognized would have caused him to be removed thence. Gold which is diminished in the fire is not yet fully purged, but still contains something of mixture; but when it is no longer diminished, then it is reckoned pure and perfect. Since therefore this good religious in the fire of worldly conversation made no loss, it is clear that he was perfect, and plainly purified, and inwardly sanctified by the spirit of the Lord through His operation.

[24] It is no great thing to live recollected in a cell composedly, nor to break forth into inordinate acts and manners; because the interior affections, however dissolute, lacking occasion, do not betray themselves abroad: but to live with Job among the midst of sinners, with Ezekiel in the midst of scorpions, with Jeremiah within a Jerusalem rebellious to God, and not to be defiled with their dregs, nor floured with their meal, is the part of a truly holy man. A vessel which, together with clean water, has uncleanness and filth at the bottom, which indicates a great purity of heart, if it be not moved, presents only the clear liquid above to be seen, holding hidden beneath what is impure: but shaken, the whole is troubled. But when no dregs lie beneath, but only pure and clear water is contained in the vessel; however much you shake it, nothing turbid will appear, but all will remain clear and limpid. This therefore is a sign that one is wholly pure, and has a soul inwardly purged and the inmost bottom sanctified. And the same is a proof to us of the true sanctity of Br. Felix and the perfect observance of the Rule, that in the greatest concussion which could befall any Religious by reason of office, and continual commotion, always and everywhere he bore before him the same candor, religiousness of actions, purity of words, exemplariness of conversation, ardor of charity, comeliness of chastity, study of obedience, the deepest poverty, the most prudent caution. The holy operation of the Spirit of the Lord, which had purged him within, showed him also without immaculate, and in every part observant of his profession. But if he had cleaved even in the least to any created thing, this could not have lain hidden from the eyes of the Brothers, who are wont to be open and perspicacious in beholding blemishes of this kind. For not as seculars, who, not having an observer at their back, can cover their imperfection with some slight veil of goodness; so also could he have concealed his passions, besides that these, as I said, when nourished must necessarily grow little by little, and present themselves to be seen.

[25] Felix therefore was, in that which pertains to substance, and is of more import than anything else, a perfect observer of the Seraphic Rule: and a perfect observer of the Rule, and this alone could suffice to declare him a Saint. For to observe perfectly so holy a Rule is nothing else than truly to be a Saint. But the reason why so many Brothers, who live in common observance, are not Saints, is because that exterior observance does not proceed from a thoroughly purged heart, nor do they know how to use it as an instrument for purifying it: but as it were drawn by the common order of Religion, and by the strict manner of living within the bounds of the regular precepts, they are inconsiderately carried along with a slight desire of perfection, and a moderate attention to become every hour more acceptable to God: whence it comes that their soul ever remains liable to impure passions, and they are defiled with a thousand inordinate affections. And this thing brings with it two evils, one that even exteriorly they are imperfect, because a contaminated root cannot but germinate vicious and defiled effects; and the little good which they do, because it proceeds from an unclean and cold heart, is not of great value with God. For venial sins retard grace, and are a great hindrance to it that it grow not: and so such as they are remain in a certain depth of slight spirit; nor do they ever, as well within as without, attain to the full candor of sanctity: but falling into venial faults, and confessing them, and again ever relapsing into them, besides others which their impure eye knows not nor confesses, they consume their life, reserving their purgation to the expiatory fire, whom the holy flame of the burning spirit has not purged in this life.

[26] But Br. Felix, who from the very beginning, while yet remaining in the world, had purity of soul, with simple rusticity, by means of his rural simplicity and diligent flight of occasions; received into Religion, ever attended to himself, and increased that purity, and made it more candid.

And his holy rusticity, which he ever preserved, brought him two advantages, namely, the faculty of fleeing the perils and occasions of relaxation, and of hiding within himself the true spirit of perfection. Because that abstracted life was commonly believed to proceed no less from a rustic disposition than from sanctity: and what in another would have been esteemed a sign of great virtue, in him scarcely appeared more than natural. But God at length, that he might be taken by us as an example, demonstrated by miracles that this manner of his life was not from nature, but from grace: which even without miracles he could understand, under which his exceeding Sanctity lay hidden. who should set together among themselves all the parts of the life led by him. For finding him in every action of his ever good and without defect, as he was found; he will necessarily conclude that not nature, but grace, was his guide. Truly, if Felix had not had the spirit of the Lord, and a soul ever occupied in adoring the same with purity of heart; he could not in every case have been so present to himself always, so reserved, so immaculate: for no occasion ever drew him forth, whether to idle words, or to any sign of indignation and unbecoming gesture, or to wandering of the eyes, or to motion of his own will, or to loss of time, or to obsequiousness to the senses, or finally to any reprehensible act. He was therefore a Saint and perfect observer of the Rule, and worthy that whoever desires to observe it should imitate him, and whom all Christians should strive to follow according to their measure.

CHAPTER III.

Of the prayer of B. Felix.

[27] What things have been briefly said of his exterior works, as of certain indications of his holy interior disposition, ought in this place to be diffusely explained: Greatly given to prayer according to the Rule, but very little can be said, because he cautiously hid his own virtue, covering it, as we have premised, with a certain show of rusticity. Yet nevertheless from those few things which, God willing, came into another's knowledge, some conjecture can be made of what remained secret. But I begin from prayer, as the most internal operation and the most proper to the spirit of the Lord, expressed by the Rule thus speaking, Before all things they ought to desire to have the spirit of the Lord, and to ask always His holy operation in themselves with a pure heart. This is the virtue which the Saints, of every condition and state, most exercised; and although in other virtues they have been quite different, one embracing this, another that more affectionately; in prayer nevertheless all were alike, having it familiar to them, and most frequently exercising themselves in it, as in that wherein they placed all their study. Yet in this holy Religious this virtue was singular, because from the beginning of his entrance into Religion he had the grace of praying: and the Brother, his Master in the Novitiate, even now surviving, testifies that he was so solicitous about prayer, even from the Novitiate, that he would never for any cause have wished to leave it off if he could; and by persevering and profiting in it he had attained to that degree, that the same Master professes that, from the time he knew him, he was so occupied in praying that he seemed always to be in actual prayer.

[28] Nor did the occupations of his office, which did not permit that he should always be present at the two hours of mental prayer which the other Brothers daily fulfill, so distract his mind from that, that when it was to be done, he had a heart divided, or overshadowed by the species of things dealt with through the day: but as a prudent merchant, who from every case knows how to seize gain, even from the very worldly conversation he took occasion and matter of praying. he takes from things seen through the day incitements to it, The hardships and necessities of the wretched world, which he beheld with open eyes, filled him with compassion; so that after that slight help (which he could bring to the afflicted, by consoling them, and inducing others to bestow somewhat of alms, since otherwise he could not help them) he commended them to the divine mercy with most instant prayers and most copious tears, supplicating for wretched sinners, the troubled and those suffering necessity: and what another would do to excite his affection, this he did with the external eye by going about through the City. Because, conversing among his neighbor with a purified soul, whatever he saw or heard he received with the affection of charity, and laid it up in his breast; and used it as wood, to kindle in himself a living and warm fire of divine love, fraternal affection, and fervent prayer. And having his eyes ever open to divine things, he felt their reciprocal regard; so that whatever he beheld without drew him to God. And from all together he formed a certain perpetual prayer, he accustoms himself to rise from creatures to God, lifted up to God from external things, and moved by these to compassion, and to regard them holily in God; and again from them sent back to pray to God, to contemplate, and to give Him thanks. And this he did in the very course and exercise of the quæstorship, cooling in God his kindled desire, by which he was held, that he might freely raise his mind to Him, without let or interruption of external objects. To which his fervent desire he in some sort satisfied, returned home, by entering into the church or cell; where the same desire, helped by solitude, nourished by holy thoughts, burst forth into a clear and lucid flame before the Lord.

[29] And this was the reason why so diligently, according to the wise man's admonition, he observed the time, turning away from evil and every defect of good; especially at night, that he might truly observe that which the Saviour says is to be done always and without intermission; ever praying to God with a pure heart. And because night, on account of its obscurity and solitude, is a time apt for prayer; and invites the devout to it, by taking away external impediments, even as the Lord proved by His example, and other Saints and chiefly St. Francis; he dedicated the whole of it solidly to prayer. For indeed, having received from God the grace of satisfying the necessity of the body with a very brief sleep, which he expends almost wholly on prayer, at evening at the Ave-Maria he was found in his cell next to the choir: where, sleeping that little which nature extremely required, in the meanwhile while there were some Brothers in the church, as there ordinarily are then; he himself, about the second hour of the night, rose, when now all the Brothers had withdrawn, and, changing the greatest frequency of the world into a hermitage most remote from the world, he relaxed toward God that burning heart of his, loosed from every earthly bond. And he was wont before all things to take the discipline, whether in the cell, or in the church, or even in the cemetery below the choir; rousing in this manner body and spirit, and provoking the divine mercy to grant a greater grace of praying; and purging in that manner the flesh and then the soul, that nothing might hinder but that he could present himself before the eyes of God.

[30] But that for our edification we might know what manner he kept in taking the discipline, and with how great a spirit he did it; beginning from a sharp scourging. observed by a certain Brother and distinctly heard by him when he had descended to the cemetery; he broke forth into a great cry, sighing, and began to lament vehemently: then, having stayed a little, he began to speak with the dead in these words, My Brothers, you have done your part, mine is now to be done by me. Hereupon, beginning the Miserere, he disciplined himself strongly: and the verse finished, his tongue ceased indeed from words, but not the scourge from blows, which he pursued, striking and sighing. Then resuming the Psalm, he pronounced another verse; and again interrupting the words, not the scourges nor the sighs, he completed the discipline, with vocal and mental prayer at once; and showed us that he so animated with spirit the exercises of Religion as common as his own proper and voluntary ones, that works which to others are of iron or brass, to him were merely of silver and gold. Therefore no one ought to wonder when we say that in his common life he was most singular; and that with the same works which others do, he wrought what others do not, so as to become so great a friend of God.

[31] Roused, purged, inflamed, and prepared by the discipline, At the time of Matins he sleeps a little, he girded himself for the divine exercise of prayer, which was the vein whence he dug out the treasure of his excellent sanctity; and in it he persevered, remaining in the church until the hour of Matins: and giving the signal for it himself, he relieved the Sacristan of that labor, and of the care of attending to the hour; because he himself infallibly rang it, and precisely at the fifth hour. This done he returned to his cell, and again indulged his body a brief sleep, as it were thinking it lawful for him for so little a time to withdraw from adoring his Lord, whom he left associated with so many Brothers, since he aimed at this, that he should never leave Him alone. Matins finished, he again presented himself to His presence in the church, prolonging prayer until dawn, to which he likewise gave the signal with the bell, without the Sacristan's care; rendering moreover this service to the convent, that he discharged the part of nocturnal Sexton, in ringing for the Office and in the morning for the Ave Maria. and he returns to hear the first Mass: Then he served the first Mass, which is always said at dawn, and communicated at it with great devotion and tears. In this he was occupied until the hour came of going forth to the quæstorship, to which he was carried by the holy fervor he had conceived at night, through the streets and through the houses brandishing the sparks of that blessed fire which burned in his breast, with holy words and actions proceeding from such a flame.

[32] It is certain that he gave himself far more to mental than to vocal prayer, more addicted to mental than to vocal prayer, and therefore when praying he rarely had a string of beads in his hands: but a certain companion of his heard him say that he could almost never finish the Crown of the Mother of God: and this because his tinder was so good that at a few strokes of such prayer the internal fire was kindled in him, and with a living flame he ascended to adore God in spirit and mind. And therefore he sometimes reproved the aforesaid companion for so great a number of vocal prayers, You say, he said, many Beli, beli: because he would rather have seen him more addicted to mental prayer. He said indeed the number of Lord's Prayers which the Rule imposes on Lay-brothers in place of the ecclesiastical Office prescribed to Clerics, because the precept was so: but he said it with so great attention and devotion, yet he performs this most piously, that it appeared even in these the mind was more occupied than the tongue. And about to say Matins he began from those verses with which Clerics begin their Office, O Lord, Thou wilt open my lips, &c. Then he subjoined his Our Fathers, so slowly and so affectionately, that he seemed to meditate each several word. He also often founded his mental

prayer upon some vocal one, beginning from a certain Antiphon or Gospel for the current time, and others as the spirit suggested: and therefore he had learned the Antiphons by heart: and although simple and unlettered, nor able to be present at home at Vespers because of the occupations of the quæstorship; taught the Antiphons of the whole year. nevertheless he knew almost all the current Antiphons, even the more difficult ones through Advent and the other seasons of the year. From these he took a wonderful fruit, having them for the foundation and fountain of his blessed prayer: for he tasted them, and tasted them again. Whence on a certain occasion, when he had asked to be taught by one of the Brothers that which is said on the feast of All Saints, I saw a great multitude &c., when the Brother had come to these words, And all the Angels stood round about the throne; the good Br. Felix gave a great sigh, and raising his face toward heaven and stretching out his arms, he broke forth into a voice of amazement, saying, O, o, o.

[33] But of what sort his mental prayer was cannot be known. For since the Saints are wont to have it most secret; About to pray he takes care to be alone, he himself also took studious care that in it he should lie hidden. It remains therefore only for us, from those few things which some of the Brothers noted in him, to make a conjecture of those things which, while he was solitary, he did with God and the Angels. The great diligence which he used that while praying he should be seen by no one is a proof that his prayer was by no means common, but was carried on in a most exceeding manner, of which he wished to have no one conscious. Yet the first thing he did entering the church was to trim the lamp, that it might give more light than usual. Then, having lit a small wax taper, to search around the church, whether any of the Brothers were there. Then, standing in the middle of the church, he began from the recitation of some Lesson, Antiphon, or other thing from the ecclesiastical Office. So on a certain day, when there was in the church a Brother not observed by him, he first sang the whole Gospel of the Blessed Virgin, Jesus speaking to the multitudes, beginning, The continuation of the holy Gospel according to Luke. Then making a pause to contemplate, he was interrupted by that Brother, who, somewhat moving his body, had made himself heard, whence he said; Who is here? But when the Brother answered nothing, he himself perhaps thinking himself deceived, began to sing another Gospel, Behold we go up to Jerusalem, even to the end: but it begun, as before the Brother made a noise, and he asked again, Is anyone here? Then the Brother, seeing that he hindered him, answered, It is I, and went away.

[34] A certain other Brother, likewise desirous of knowing what Br. Felix did at night while praying, hid himself in one of the chapels, yet his manner of praying is secretly observed, so cautiously that, although he went about with a candle through the church, and asked whether anyone were there, yet he could not find him; God so disposing, that to some extent those things might come to light which he did in darkness. Br. Felix therefore set himself in the middle of the church with arms outspread, and in a loud voice began to say: Lord, I commend to Thee this people, I commend to Thee these benefactors. Mercy. Which said, he broke forth into a bitter lament for about a quarter of an hour: then he grew quiet and stood erect on his feet for two or three hours, without any motion at all. Hence it can in some measure be known what a sweet harmony he directed to the divine ears, amid so great a variety of actions, when he commended the benefactors to God, by day going about and as it were surveying the necessities of the world, which by night representing to God, he asked mercy for sinners and the troubled. Nor did the nocturnal and diurnal operations hinder one another, although so different; but rather helped and roused one another. Prayer made it that, going about, he was not defiled by the world; the going about begot in him affections of compassion, by which impelled he ran back to God, to ask mercy.

[35] On another occasion likewise he was observed, that, having pronounced three or four words of some Antiphon or Versicle from the Office, pronouncing Latin texts from the Gospel, he grew silent and remained as it were dead, rapt in spirit: afterwards, returned to himself, he continued through like intervals. And he pronounced those words with much affection, although he expressed them very rudely, sometimes partly in Latin and partly in the vulgar tongue, e.g. With desire I have desired to eat this Pasch with you: after which words, interposing his accustomed pause, with a voice full of admiration he subjoined, Whomsoever I shall kiss, hold ye Him, showing signs of grief against those who had betrayed Christ. And because the Holy Spirit works variously in the prayers of the Saints, giving them now one grace, now another; sometimes He filled this His servant with such inebriation of divine love, that he could not contain and hold it, but that it broke forth abroad by some signs. and singing he would jubilate in spirit. Whence, kneeling upon a stool in the church, with his hands and feet he made a noise, as if striking a cymbal; and singing with a delicate voice like an Angel, in a loud voice, U, u, u. O Lord! O Lord! Then he lamented profusely; and a little after he entered into great gladness and jubilee of mind, beginning to sing the praises of God: and this happened to him almost daily. He was also heard sometimes to address the holy Father Francis; and with open arms, embracing him as if present, to say: Francis, Francis, have commended to thee poor little Br. Felix.

[36] In his contemplation these were his chief and most familiar exercises, two: the Passion of Christ and the Blessed Virgin; and he was wont to say: I study six letters, five red and one white: He is chiefly affected by meditating on the Passion of Christ, and explaining himself he added: The five red are the wounds of our Lord Jesus Christ, the Mother of God is the white letter. And if he was sometimes asked whether he knew how to read, he answered, I know nothing but five red letters and one white. Further, how easy it was for him to imprint upon himself the blessed memory of the most sacred Passion of Jesus Christ, was declared from the very beginning of his conversion, when, the Crucifix being shown to him by the Guardian, he was wholly dissolved in tears: which likewise was an indication how he would exercise himself in such meditation, and how much he would profit in it. And that by exterior signs and gestures he might be helped to form a more lively apprehension of the Cross, often, in imitation of the holy Father Francis, he prayed with arms stretched out into a cross, and at the same time, by that slight labor, participated in the passion of the cross.

[37] About the mysteries of the Blessed Virgin he was found much assiduous, and greatly affected by them. and by the childbearing of the B. Virgin But in Advent he was chiefly occupied about the Nativity of our Lord, whom with great tenderness he named the little Infant of Bethlehem. And when, especially on those days, he saw some pregnant woman, he himself, with that most purified soul of his and full of tender love toward the Virgin, brought back to his memory the time in which she bore the Son of God in her womb: from that external sign rising to an internal recollection, wholly pure and holy. He was also wont to caress little infants, and was much delighted in seeing them, because in them he contemplated his little Infant of Bethlehem: and therefore children willingly followed him. And because out of the abundance of the heart the mouth speaks, of which he speaks even when dying. he was often heard in the church singing, The Word was made flesh, and other like words; and likewise to say, Let God be praised. But near to death, one hour before it, while certain Brothers stood around, he recited the mystery of the Nativity of our Lord, narrating what the blessed Virgin then did: and afterwards he began to recite the Gospel, The Angel Gabriel was sent, while saying these things so abstracted that he scarcely attended to the Brothers present and their words; for he spoke, treated, and thought of that with which he was full. He showed therefore that in prayer he was a perfect observer of the Rule, whose scope is to keep our mind joined with God by that holy exercise, with purity of soul and a loving relish of devotion. And by this virtue he produced in himself the others, and conferred on them life and perfection, by which he made himself most acceptable to God, and acquired for himself a great treasure of perfection.

CHAPTER IV.

Of the frequent use of the Sacraments, the spirit of Prophecy, and the charity of B. Felix toward his neighbor.

[38] This holy and affectionate union, by which through prayer Felix was joined to his Lord, made it that through the most holy Sacraments he joined himself to Him more closely: Communicating almost daily, whence there was kindled in him a desire of communicating as often as he could. The Brothers are not indeed bound to this by the precept of Religion except once each week: yet he himself in the first years had been wont to communicate three or four times every week; and for fifteen years before his blessed death, every morning he received the sacred Eucharist at the first Mass, which he served with much devotion and tears. And he himself indeed endeavored to conceal these, that they might not be noted by the Brothers present, but he could not always. Sometimes hearing the most sweet words of Christ in the Gospel, he was so transfixed with compunction, that he could not without a lament answer, Praise to Thee, O Christ, he cannot pronounce the accustomed words, although he tried to conceal it with a feigned cough. Nor is it a wonder that he who all night had been speaking with God, hearing Him clearly speaking afterwards in the Gospel and the sacred mystery of the Mass, should be moved in all his bowels; and that, purged, illumined, and softened by that nocturnal exercise, after so perfect a disposition, he received in his soul the form of so copious a grace.

[39] With such preparation, which can more easily be attained by conjecture than comprehended by understanding, in that first Mass he received the most sacred Body of Jesus Christ: and that so devoutly and with such tenderness of soul, that, with tears bursting forth abroad, and the interior sense boiling in his heart, hindered by a more divine occupation, sometimes he could not recite the Confiteor, nor even pronounce verbally Lord, I am not worthy. And so he asked a certain famous preacher for counsel, whether it were necessary to utter those words with the mouth. Who when he had answered, through the affluence of internal devotion. that those words were indeed to be pronounced by the Priest celebrating, but not by him about to communicate; comforted by that counsel, he no longer made it a scruple to omit them, when he was thus interiorly occupied and pressed. And since he could not always conceal those interior impulses, he was sometimes seen by the Brothers, observing him, to indicate them exteriorly by motion and noise. He judged that the Brothers, because they are separated from the world, ought to approach holy Communion as frequently as possible: saying, that it was shameful for a Brother, if he were not every morning prepared to communicate. This food nourished that holy man, and made him so alacritous for all labors: with these arms he was so well fortified, that, walking through the midst of the shadow of death in this dark world, he feared no evils, but resisted all, nay from

them drew good, having with him every good, by which even evil is converted into good.

[40] The rays which he darted outward demonstrated how great was the internal light by which he was illumined by God, amid those divine exercises of prayer and communion: for indeed it became known from the effects that Felix had been endowed with a prophetic spirit. Endowed with a prophetic spirit, He had indeed such gifts with him as hidden as he could: but occasions arising sometimes made it that, thinking nothing less, he manifested them. Master Raimund of Bergamo was sometimes speaking with him in the convent about the Christian army sent against the Turks, and said, Absent, he announces the victory of the Christians, Would that we heard some good news of the army! And straightway Br. Felix answered, Doubt not, we have good news, good news, nay the best. And on the following night the news of the victory arrived, such as the servant of God had before received in prayer; as one who in this holy and common expedition of all Christendom had his part, by fervent prayers expended upon it, under which God wished to console him by manifesting the happy success. And in like manner, calling upon God for other causes, he was taught of that which was to be.

[41] When it was treated of making a monastery of Capuchin nuns, and many and, as it seemed, insuperable difficulties were objected; that the foundation of the Capuchin nuns would succeed, D. Valerius a Valle, then Guardian of the Society of the Crucifix, who had undertaken the matter to be carried out, was much afflicted; and so afflicted he met Br. Felix at St. Mark's. Whom seeing, the holy man said to him; Thou art much afflicted, Valerius: nevertheless go on, what thou hast begun is a good work, and pleasing to God, and therefore it shall be brought to effect. And in very deed the truth of the words appeared: and within a few days, all difficulties being removed, a beginning was given to the building, which was afterwards perfected. D. John George Cesarini was sick, that a sick man would die, and Br. Felix had gone to visit him: who, finding D. Helena his wife greatly afflicted through fear of the death coming upon her husband, said: Lady, it behoves thee to compose thy soul to peace, because D. John George shall not recover from this disease. And so it happened, and within a few days the sick man died. that an internal affliction would be relieved, To him going about for the cause of seeking bread, a certain woman, interiorly most afflicted, gave alms, nor added a word. But he, knowing her affliction in spirit, said, How dost thou? She said, I am greatly afflicted. Go, said Felix, doubt not, but recite one Crown of our Lady, and thou shalt feel thyself relieved: and so it happened. Br. Patrick of Milan, a Capuchin, when he was still secular, and wished to become a Capuchin, came to Rome to the Convent, and manifested to Br. Felix his desire. And Br. Felix said to him, that he would become a Capuchin, but that the Brothers, when he should be near to making his Profession, that things would befall a certain Novice, would deliberate about dismissing him: yet that it would come to pass that, with great difficulty though, he would make his Profession, and afterwards suffer many tribulations; which he announced to him one by one, and which all befell him.

[42] The Provincial of the Roman Province, Br. Sanctus the Roman, perceiving that Br. Felix avoided him, wondered and feared lest this were on account of some sin of his. a hidden solicitude, So when on a certain evening he was in his cell, and was greatly tormented with the desire of knowing what it was; behold Br. Felix for thee, divinely taught that which no man could have told. And coming into the cell of the Provincial and smiling, he offered him two little spiced loaves given to him. Which since it was a thing wholly unusual, by conjecture, nay by the internal mastership of the spirit, the Provincial learned that Br. Felix had done this for this end, things secretly written about him, that he might take such a thought out of his mind. A certain Brother Priest wished to send to Naples certain little crosses made by Br. Felix, and to the person to whom he was about to send them he had written in a letter that they were made by the hand of a certain holy man of the Order of Capuchins, and therefore that he should hold them in veneration. And the letter written and sealed, he approached Br. Felix to receive the little crosses from him. But he, with a somewhat angry countenance, said, Art thou not ashamed, being a Priest, to write lies? what hast thou written? and things to befall after his death. The Brother had shown the letter to no one, nor had spoken of it to anyone: he knew therefore, in admiration, that it had become known to Felix by revelation whatever he had written. He also foresaw his own death, and the frequent concourse to his body that would be after it; and how great a devotion his garment would be held in, as shall be said in its place. And from these things appears the clearness of the internal rays which divinely illumined this Saint's spirit, although he himself endeavored to hide them.

[43] But being full of God and His grace, it was no wonder Fervent in charity toward his neighbor, if he burned with fraternal charity toward his neighbors, desiring and procuring their good as much as he could. For in what measure the love of God was kindled in him by the nocturnal exercises and the morning Communion, in the same was a pure and Christian charity inflamed toward the Brothers. And the same love, by which he was borne toward God and transformed by a loving and noble union, bore him toward his neighbor, so that he held all for brothers and loved them as himself, not only with tongue and word, but with deed and truth. And this is the virtue which without doubt raised his sanctity to the summit of perfection: which if it was the fruit of contemplation, was nonetheless the seed of the same, God so disposing the things of this world, that fruits contain the seed of new plants for perpetuating the species. Praying he was kindled with charity toward men, and loving these he excited in himself the flames of ardent prayers to God for their salvation. Nor by prayer alone, but in two other ways also he helped them, namely by example and by service; so that by praying, working, and serving he was wholly expended upon the benefit of his neighbor.

[44] Praying, as we have said, he helped him: for when he had seen through the whole day so great necessities of his as to body and soul, so many perils, so many labors, all which with the illumined eye of the mind he surveyed through the darkness of the night; helping them by praying, he offered them to God, full of compassion, and asked of Him mercy. The alms and commendations, made with great faith and charity by the benefactors, constrained him to pray for them: and so, hence moved by compassion, as he was merciful; thence stirred by obligation, as he was solicitous to fulfill whatever obligation; with most fervent affection he commended them to the divine pity; whence also, as has been said, he sometimes began prayer from these words, Lord, I commend to Thee this people, I commend to Thee these benefactors; mercy: especially for the benefactors, and watering prayer with tears, he made it grow, and ascend so much, until it reached even to God, where, wholly immersed, he remained rapt out of himself. And as he was a mediator between the world and Religion, reporting to the latter the necessities of the former, and to the former the alms of the latter: so he was a mediator between God and men, offering to Him the necessities of these, and reporting from Him grace to them: and joining these two meditations, he thought that the alms given to the Brothers were given to God: and therefore praying to God he obtained from Him a reward for the benefactors: and receiving from God the reward of the alms which had been made to him for the Brothers, he reached it forth to the world in the name of the same Brothers. And that he might add his complement to this work, he not only himself prayed for the benefactors, but also commended them to the Brothers: nor only reporting to the Guardian what he had received from whom, as is the custom of quæstors, did he transfer onto his shoulders the wallet of commendations and others' necessities; but with the affection of sincere charity he labored that the Brothers also should pray to God for the persons commended and those suffering necessity. And it can by no means be doubted not without fruit, but that Felix obtained very many graces for the Roman city, and through it scattered with his tears and exhortations the seeds of a copious reformation; and so in him was fulfilled the saying of the holy Father Francis; that many conversions, which seem to have been wrought by preachers, were granted by God to simple little Brothers, who obtained them from His divine Majesty by humble prayers.

[45] And as much as men by alms opened their heart to the divine grace (for this is the proper effect of alms, and to the great advantage of the City of Rome, because the merciful obtain mercy) so much did he by praying fill with the same grace the hearts already opened and prepared, which, nourished by new alms, and watered by continual prayers, germinated into the fruits of wonderful effects: which passing from some into others, opened a broad way for reforming this head of the world, the Roman city I say; whence, descending into the other members, this small rivulet would fill the whole body with divine benefits, and by celestial favor grow into a very great river to water the whole face of the earth. So the small and deformed root of one little Brother, covered with earth, reaches forth vigor to that most ample tree which is the Church; and with the sweet fruits of divine grace feeds the whole world, and profits all. For this without doubt is the reason why God makes him manifest to all; that as all received benefits through him, so they may understand that they have received them, and may bless and honor God in him. Nor did the fruits of his prayers reach only to the world, and of his Religion. but the Religion also was a partaker of the same; for he did not omit to do that which good Religious do and all ought to do, by instantly praying for it and assiduously commending it to the divine Majesty. For as the holy Father Francis ever prayed for the Order, as long as he was in life, and obtained for it a thousand favors; so did all the Saints of his Order and all the good Brothers. Br. Felix also prayed for all who had commended themselves to his prayers, not only seculars, but also Brothers: and he prayed specially for the preachers, much solicitous for the fruit of souls. Finally he exercised the virtue of charity toward his neighbor by praying in a most noble degree.

[46] But how he exercised the same virtue by example, He profits also by example as well the City appeared to all; because he scattered such rays of his conversation through the City, that it was difficult for no one to believe that he had truly been a Saint: and therefore all Rome ran together to see him after death: but how great a fruit he made by that blessed and most exemplary conversation of his, God alone knows. But if the holy Father Francis, only once going through the city, believed that he had preached, and God showed by the conversion of some how fruitful it was; surely the preaching of Br. Felix, continued so many years, with sanctity, with spirit, with the desire of helping very many, could not but be most useful to the world. as the Religion, Nor less did the same profit the Religion: for the Brothers, who for the most part were of good will and easily moved to do well, seeing his irreproachable life, to imitating

were kindled, especially because he did not do things remote from their ordinary manner of living; but by perfectly doing that which others did only moderately, he easily drew all to that degree of sanctity, to which they believed themselves to be near. So plainly, as one making a journey, who walks near to the one going before, is easily induced to quicken his step, because he sees that with a little labor he can overtake him: but if he know him to have gone far before, despairing to reach him, he not only adds nothing to the speed of his steps but even languishes in going. while his virtue seems imitable. The chief thing in which he exceeded the common norm of exterior life were his long vigils in prayer; which yet gave the Brothers courage to imitate him, so far as their frailty bore. His food, clothing, conversation, and his other actions were all without singularity: but he was an exact observer of the Rule, the constitutions and customs, so that others could easily adapt themselves to his example. Whence he was the cause of great spiritual profit in the Roman convent, especially in the Lay Brothers, as to the frequenting of the Sacraments and solicitude about prayer and the ministry of Masses: to which also a certain good old man contributed much, called Anthony of Naples, who had stayed there for many years, serving Masses with great desire and devotion.

[47] Further, the office of Br. Felix was the very office of charity, so that this holy man was filled, as much by virtue as by office, with love of his neighbor. He profits finally by the office held 42 years All his life, which he led in Religion, he expended in the corporal services of him. For since he was a Lay Brother, and the holy Father Francis in the Rule prescribes that Lay Brothers serve others; he, as a perfect observer of it, and adapting himself in all things to the Saint's intention, served with great diligence, humility, fidelity, devotion. From the very beginning he was appointed at Rome to discharge the quæstorship, and persevered in that office forty-two years, as he himself said to a certain Brother, on the very day he died: and this ministry he fulfilled with such satisfaction of all, that nothing was required of him by anyone. serving the Brothers, He so tempered charity to poverty, that for the sake of the one he did not harm the other, providing with much charity for the necessities of the Brothers, nor yet suffering himself to be carried away by superfluous care or providence to do even the least thing against the poverty promised. He spent almost the whole day in this exercise, going forth twice a day, once in the morning and once in the day itself, and ever returning laden with bread or wine.

[47] But returned home, he did not give rest to the body: but was occupied in praying and in other useful exercises, or if there was nothing else to do, lest he should let even the least particle of time flow away idly, he fashioned little crosses to be distributed abroad, in imitation of St. Paul the Apostle, who, made Doctor of the Gentiles, worked with his own hands. And wishing to honor his ministry, since he was appointed quæstor of the Brothers, he also provided for many poor little folk. succoring the poor, For when he had found some calamitous families, he carried them bread, wine, oil, and other like things; and made it that rich persons supplied them with garments, blankets, shirts, and other necessary provisions: and this he did with such discretion, that what is commonly not permitted to others in Religion, was never forbidden to him, but rather granted and permitted: and the Prelates so trusted him, that concerning the things he himself did, they were never touched by any scruple or suspicion of evil. But when, on account of great age, he could no longer carry the wallets of bread, or undergo like heavier burdens; he abstained from these indeed, but lest he should idly be free from work, he sought out other things of less weight; yet at the same time, lest he should leave off the works of charity which he was wont to expend on the poor, he received by license from the convent ten or twelve loaves likewise as he went forth from the house, and carried them where he knew there was need.

[48] And he had much compassion on the sick, both seculars and Brothers, visiting, consoling, consoling the sick, serving, and helping as much as he could, the poor little folk more willingly than the richer, out of pure charity and Christian mercy, and not out of any human respect. He visited the Brothers often, saying to them something of God, and exhorting to patience, not only by day, but also at evening: but if anyone were more gravely sick, he went to him even at night, when he had risen to go to the church. Outside the house he went to the hospitals, where he knew there were poor sick folk: and strengthening them to patience he exhorted them to Confession and Communion; but if they suffered necessity, in whatever ways he could he helped them, and commended them to the prayers of the Brothers: and like a sun, I say not earthly, but heavenly, he scattered everywhere the lucid splendors of his luminous charity, and used it wherever occasion bore.

[49] Nor did he omit fraternal correction, wherever he believed it would profit: reproving offenders. but as to seculars he gave salutary admonitions; so also to whatever Brothers he bestowed with his accustomed simplicity words of counsel and reproof. And he above all admonished the preachers, that they should preach with fervor, that is with spirit, and, leaving aside curiosities, should intend solely the profit of souls. The same charity he also bestowed on his Superiors, as has been said: and because his words proceeded from spirit, they were always taken in good part, nor was there any who showed himself moved or indignant, because charity, which thinks no evil, also does none. This is the virtue which, together with the virtue of prayer, illumined this Saint; these are the twin wings, which with swift flight bore him into God and his neighbors. To God prayer, to the neighbor charity was expended, and mutually helping one another, charity gave to prayer life and spirit, prayer to charity fire and flame: and as praying he showed charity to his neighbor, by praying for him, so amid the ministries of charity he ever had his spirit elevated to God, praying to Him with a pure heart.

CHAPTER V.

Of the obedience and humility of B. Felix.

[50] Excelling also in other virtues, Since the servant of God and perfect observer of the Rule had both the virtues I have mentioned, of prayer and of charity, in so sublime a degree, and through them was joined to God and his neighbor; there were not lacking to him other virtues, which did good to himself. For besides that these two make a man holy and most acceptable to God, they also produce the rest, without which they themselves would not be perfect. He was therefore adorned with all the virtues, nor did his body shine less than his soul with rays of perfection, since he exercised himself most diligently in those things which avail to purge the soul and mortify the flesh, that so from both he might make to God a sacrifice consummated in all its numbers. Holy obedience, fully ruling him, he did all things out of obedience, overlaid with most pure gold the blessed ark of his incorruptible and irreproachable life: for whatever he did he did out of obedience; nor would he ever have dared to undertake even the least thing which he could think would displease the Superior. And that the boards of his actions, which composed the ark of his virtuous life, in which the Most High dwelt, might be covered with plates of most pure obedience; he bore himself subject in everything, so that nothing was reprehended in him which obedience did not clothe: which was the more illustrious in him, the more liberty his office seemed to indulge him; since a Brother who is abroad all day cannot be continually under the eyes of the Superior, nor can the latter minutely regulate his actions; but the quæstor must go forth when and whither he judges expedient. Wherefore unless he be very circumspect, though he was for the most part abroad; such a one will easily loosen the rein of license; and giving himself to be carried by his own will, will withdraw his actions from the dominion of obedience. Then indeed the untamed horse of one's own will, gradually acquiring strength and accustoming itself to govern itself, unlearns to be bent to another's will: and as, conversing with seculars, it imparts to all admonitions and counsels; so neither at home does it know how to be subjected to discipline, and to offer itself to be led and turned in every part to another's arbitration.

[51] But Br. Felix, having discharged the office of quæstor so many years, his own will wholly subdued, never permitted that own will, enemy of obedience, to live in himself, but so mortified and subjugated it, that in a field so ample and with so many occasions of emancipating himself, he ever had it under the rein. But why do I say rein or bridle, by which untamed horses are coerced? Not only the slight motion of the reins, but even a single nod was enough, to make him do whatever was the Superior's pleasure. He never opposed any word to obedience by replying; but ever most prompt to it, he received the commands of the Prelates simply, as proceeding from God. He also did nothing in secret: but whatever he did abroad, he wished it to be known at home to the Superior: for in everything seeking the divine good pleasure, and not himself, he loved nothing more than to be conformed to his pleasure, to whom he had committed himself to be governed in God's place. This humble subjection of himself he began early, and bent at a nod, not only of the Superiors, and at the very hour in which he received the habit; and ever preserved it with the same submission and promptitude of mind, the more inwardly constraining himself within the bounds of obedience, the less he was outwardly bound: because the Spirit of the Lord, pervading his spirit, bound him and held him closely constrained: and, all his own feeling and willing taken away, without any resistance bent him to another's judgment and will; and, every inordinate affection purged, with great facility moved him whithersoever another wished, or where he could know he would be doing the will of God: which since it is nowhere more clearly manifest than in the will and precepts of the Superior, therefore he most willingly followed these.

[52] From this promptitude of obedience proceeded a certain inclination of mind to fulfill anyone else's will, but also of any others whomsoever. so as promptly to obey all: he answered when questioned, he went when called, he showed himself difficult and morose to none, but most easy and most compliant toward all. Which as it was born of perfect self-denial, so it covered his perfection, making him seem a common man and in nothing differing from the rest. And plainly as leaves, proceeding from the same root whence also the fruits, overshadow these, but by overshadowing procure beauty and grace to the tree; so the facility of this good and holy Religious, which proceeded from his most pure soul and predominant grace, on the one hand indeed hid his perfection, taking away a certain external show of sanctity, which would have made him more venerable to others; whence truly it rendered him lovable, pleasing and agreeable to all.

[53] Nor was he only prompt and easy to obey, but also to humble and despise himself before all: Through the profound humility of his soul. for as within in his soul he was before his own eyes most vile and most abject, so he desired to be held abroad by others. For the internal light of virtue, which makes the soul to know

the bottom of its misery and its nothingness, had so illumined all his interior, that he believed himself to be most poor and most wretched, and altogether unworthy to be reckoned a Religious. Wherefore, although he was a holy and perfect Religious, yet he esteemed himself not even a simple Brother, but a servant or beast of burden of the Brothers, and was wont to say: I am not a Brother, but I dwell with the Brothers, and am their ass: and in this thought he had confirmed himself, He calls and esteems himself an ass. that like a sumpter-mule he carried for the Brothers the provision sent them by God, and bore himself such on every occasion. When he walked through the City laden, and could not pass through the dense throng of people, he was wont to say, Let this ass pass. And on a certain occasion, thus laden, he fell to the ground with his wallet so inconveniently, that of himself he could not rise: wherefore, turning to his companion with a laugh, he said, What dost thou? dost thou not strike this ass some blows that he may rise? Never indeed did he utter idle or jesting words, because a tongue which day and night spoke with God or of God could not form any jests; but calling himself an ass, he esteemed himself an ass; and believing himself such, he could not bear any praise of himself from anyone.

[54] On the contrary he was delighted with reproofs and mortifications, and much rejoicing in them and humbling himself, Desiring to be despised, he called himself a sinner, himself useless for all things: and he uttered words of this kind from the heart, by which he depressed himself as best he could. And because he spoke of himself not feignedly nor only in show (as is wont to be done), he much more willingly heard himself blamed and despised. And of this thing a conjecture can be formed from certain little matters, ridiculous indeed at first sight, but which, more attentively considered, sometimes indicated his great mortification. The Rev. D. Bonsignorius Cacciaguerra met him on a certain occasion in the street, and that he might take an experiment of him, ordered his servant to put his hat upon his head: but he, as if this had befitted him, neither moved his head, nor said a word, but pursued his way, so that the workmen, looking out from the shops, said: he publicly carries a hat, put on him by another, Here is Br. Felix, who carries a hat: nor did he take it from his head, until the same man who had put it on also took it away. The same was done to him by one of the Fathers of the Oratory, sons and followers of the aforesaid Cacciaguerra, who, as he passed through the most frequented street of the City, called the Pilgrims', likewise put his hat upon him, saying, Come, now seek bread; and he silently pursued the quæstorship he had begun, until another took back his hat. On another occasion a certain companion of his presumed to mortify him. They had gone together to a vineyard near the Porta-Pia to gather roses for the infirmary: of which, when the companion had made a little bundle to be set upon the altar, and a little bundle of roses on his ears: seeing much people coming to meet them, he said to Br. Felix, Permit me to put these roses upon thy ear, and at the same time put them; Felix opposing nothing else than, Let me alone, and so patiently bearing the companion's deed. But when they drew near to the throng meeting them, the other said, O Br. Felix, wilt thou then carry that little bundle of roses upon thine ears, so that men may see thee? to whom Felix, What is it to me? The companion therefore took up the roses, well edified by the companion.

[55] There are those who suppose and persuade themselves that, if they had occasions of suffering something for Christ, In small things he shows what he could suffer in great; they would be steadfast: but in the small matters that daily occur they know not how to fit themselves to acts of humility and patience: not adverting to that which Christ says in the Gospel, he who is faithful in the least is faithful also in the greater, and that he who is wont to be unjust in the greater, is such in the least. What Br. Felix would have been in matters of great moment, if occasion had so borne, he showed in these small ones: for the same humor which nourishes the trunk of a tree, also affords aliment to the smallest little leaves: and the same spherical figure is seen in a little globe, which is in those great orbs of the heavens. So true virtue loses no occasion, but everywhere puts itself forth; and in every matter, whether it be vile or precious, exercises its operations: for neither is he reckoned an excellent artificer who only knows how to make the work of his art in precious and well-disposed matter. Many like occasions were offered to Br. Felix, in which he declared the presence of his humble mind: nor, on account of the lightness of the deed or the suddenness of an unforeseen chance, did he omit to work attentively and opportunely.

[56] He went sometimes to the house of a certain ecclesiastical Prelate for the sake of alms; when this man, wishing to try Felix, he tolerates contumelies, began to say to his companion, Br. Felix is a hypocrite, going about through the streets stealing the bread of the city of Rome. To which he gave no answer, nor even the least sign of any disturbance; but showed the gladness brought to him by that saying. When sometimes certain well-known nobles, meeting him, said in jest, that the Pope wished to make him a Cardinal; he, unable to conceal the internal affection, and showing abroad that with which he was full, jest laid aside, broke forth into these words, I would rather that the Pope had me scourged through the money-changers' street, which they call the Banks, which is the most honored of the whole City: whence it appears that the frequency of the people, desiring greater things. and the promiscuous conversation with very many and the discourse of men whomsoever, in no wise diminished his internal attention to divine things; and he converted all things into matter of holy thoughts, which as they were vivid in him, so, occasion offered, they straightway burst forth into exterior signs, showing that, walking through the streets with the wallet, he offered himself to God to walk thus amid whatever reproaches and torments. Otherwise those words, full of sense and judgment, would not have proceeded so promptly from his mouth (since he said nothing but with maturity and veracity and plainly out of the sense of his soul); nor would the living and ardent prayer, which he had made at night, have permitted that by day he should act or speak otherwise; nor would another manner of living among men have accorded with those divine exercises with which, recollected in his solitude, he was occupied.

[57] And so in every action he bore himself most humbly. He spoke submissively, he reverenced everyone, he despised no one: He always yields place to Priests: and when he went as companion to Preachers or Priests (not himself adverting that he was an old man, and discharged the office of quæstor, whom their companions, of whatever state they be, when one goes forth to ask alms, are wont to venerate), if persons who knew him, addressing him, turned themselves to him; he yielded place to his companions, and wished that they should speak. Which indeed how consonant it is to reason, so difficult is it to do, unless a humble mind ever watch, and have an intent eye, that from all and everywhere it may take gain, even as this most humble Br. Felix. And because Seraphic and Evangelical poverty is a very good means to humility, he cultivated it even on this account more studiously. And so he was always clothed most poorly, nor would he ever have any but a habit made of the coarser Arras cloth; in the use of which although the Religion could not persevere, he keeps the first coarseness in clothing. because sufficient was not found, as in the beginning, when fewer heads were numbered, and it was to be procured at greater price than other cloths; he nonetheless chose to remain in it, and easily obtained this, since a moderate quantity, which was enough for him, was found not with difficulty. And he wore a habit of this kind, as the Rule says, patched within and without; and when it was to be patched, he unsewed the more worn-out cloths, which others would no longer use, because he had learned to humble and despise himself in all things.

CHAPTER VI.

The maceration of the body, abstinence, excellent chastity of Felix.

[58] A well-disciplined soul did not permit the body to act more licentiously, He indulges the body no rest, but chastising it and bringing it into servitude, so purified and sanctified it, that, concordant with the spirit, together they made the melody of a holy life, with which God and the Angels were delighted. And as he called the body an ass, so in asinine fashion he treated it, much labor and stripes, little food sufficing it. It was truly a wonder that he who had walked all day laden through the City, returned home, was for the most part found in the church praying, which is of no less labor. He slept a small part of the night, the rest he likewise passed within the church, intent on holy prayers and contemplations. After the nocturnal afflictions, in the morning he straightway betook himself to the diurnal labors, persevering in that continual maceration without any interval except on Sundays and feast days: on which themselves, since he ought not to go forth laden through the streets, he for the most part labored in praying in the church or in the cell, indulging the body no rest: but what he gave it by the law of nature, he so dispensed to it, that it appeared he held himself for an ass, nay for an enemy.

[59] His garment, besides that it was made of coarse and vile cloth and rude, was also very light, because he was content with little: and if, on account of sweat in summertime, anything was to be put to his back, instead of linen cloth he used a piece of the same coarse Arras cloth, of which was also his garment, which he afterwards dried in the sun. The Religion uses, after the example of the Apostles and St. Francis and his Companions, those soles Col. 224A which in the Gospel are called sandals: but Felix, as an enemy hostile to the body, refused to grant it even this slight convenience. He persevered therefore, as well in winter as in summer, in going plainly barefoot without them, until eight years before his death, as well on account of old age as on account of colic pains, and almost barefoot without sandals: he was compelled by extreme necessity to wear them through winter: but in summer he laid them aside even then, saying that he did it for the sake of convenience, because thus he seemed to walk, nay to fly, better, and therefore it was to be imputed not to mortification but to sensuality that he went barefoot. Further, his heels made great cracks, which now and then sent forth blood: nor did he apply to them any other remedy, than that he sewed the lips of the cracking skin with thread to a new affliction of the ill-tended flesh: he sews his gaping heels with thread, because while the heels are thus furrowed pain is felt in walking, especially by him who walks laden and barefoot; and the evil is increased, if the feet be always kept exposed to the cold air, as he kept them at night in the church. The cleanliness of the feet kept would have been a remedy, but he never washed them, lest he should give that small solace to the flesh, and that he might so much the more render himself despicable, nor does he suffer them to be washed. to which he singularly attended. So when four young Brother students had agreed

about washing his feet, even against his will; and, having seized him and led him to the place where the feet are washed for Brothers coming from abroad, two had held him, while in the meanwhile the other two washed his feet; he, the service completed, presently in their very presence defiled himself with mud, showing how alien he was from every convenience and solace to be exhibited to the body.

[60] The manner of lying down was such for Felix, as I know not whether any of the ancient Fathers ever practiced. sleep on a hard bed For first he spread under himself nothing but bare boards; only now and then, as if delicate, he laid an old mat over them. His pillow was a piece of wood with a faggot of twigs; or if at any time he wished to lie more softly, of fennel-stalks. There, toward evening, about to rest from the labors of the quæstorship, and to take strength to rise at night for the sake of prayer, he did not stretch himself out upon that so hard bed of his: he takes it kneeling. but he placed himself on his knees, and sustaining his head with his hand, he permitted nature as it were by stealth to take a little sleep; as one who gave it this merely constrained, and feared lest, if he slept more conveniently, sensuality should thence take strength, and he should be slower to watch in prayer at night. So that if sleep did not cast him down, he did not even enjoy the convenience of that hard pillow of his, by reclining his head to it and stretching his body upon such rough feathers. Risen from the bed, he bore the first salutation to the body with a rude scourging, as exacting the price of so brief and inconvenient a sleep which he had granted it. Nor in the last two years of his life did God suffer him to sleep more conveniently, He rejoices to be tortured with colic pains. sending upon him colic pains, as it were for the completion of past mortifications and of the cruelty exercised upon his body. And in such infirmity he showed how desirous he was of suffering; for with wonderful patience sustaining the pains, he was not fastidious in his cure, nor difficult or troublesome to anyone; but as if he had seen vengeance taken on some cruel enemy of his, so he rejoiced that his flesh was tortured, although it had so faithfully served him.

[61] This intense desire of suffering he manifested also on certain occasions, such as the following were. As he was passing on a certain occasion through a place where festive banquets were being prepared, He had rather be scourged than feast. his companion asking him, Tell me, said he, Br. Felix, what wouldst thou rather, to sit down to this banquet, or to be scourged through all the benches? But he promptly answered, I would rather be scourged through all the benches, and groaned deeply. At another time, when a certain bandit was to be tortured by many torments by the lictors, he, stirred by a great desire of suffering and dying for Christ, could not contain himself but that he said; I would not indeed have committed the crime, yet I would wish to bear those torments. [He desires the torments of criminals and of the sick to be transferred upon himself.] Visiting on a certain occasion a Cardinal most grievously tortured with gout, he, as if envying him this infirmity, with great spirit said; Blessed thou, my Lord! would that I could make an exchange with thee! These and like words, uttered on such occasions, were not said affectedly, as they are said by those who speak of divine things deliberately and professedly; but proceeded from a certain vivid instinct inwardly impelling him, and from a true and ardent desire, by which he was truly borne to endure many things for the love of Christ.

[62] When therefore the colic pains had come upon him, which he bore the last eight years even to the end of life, he in very deed applied that constancy which he had before shown in words: The sick man unwillingly admits a few straws. and always, whenever anything occurred to be endured, he was wont to say: These are roses, these flowers. He was compelled in this disease, by obedience and necessity, to admit a little sack stuffed with straw: but because this was mere violence, that the body might thence perceive as little solace as possible, he wished only a very few straws to be put in, all which someone could have grasped almost with one arm: nor did he ever suffer it to be changed for him, so that at last it was quite crumbled away; and so he persevered to the end of his days. But at the time of his last infirmity, which transmitted him gloriously from the labors of this world to the heavenly reward, he could not be contained in the cell; but as soon as he felt himself ever so little relieved, and he crept to the church. he rose and crept to the church, for he grieved exceedingly that he could not go to salute his Lord according to custom. But the last time he was led back by the Brothers to the cell of the infirmary, saying that he could not rest remaining out of the church: and he showed that it much displeased him that he was compelled to go forth thence.

[63] But although many and great were the labors which he imposed on his ass, To his ordinary fasts he adds many others: yet the measure of fodder was not equal: but he added a new burden to it of fasts and abstinences, and was so far from sustaining it, that he rather weakened it the more. In the evening he ordinarily did not sup, that he might the more promptly betake himself to the cell and rise at night. Besides the two Lents, to which all Brothers are bound by the Rule, namely the greater one common to all Christians, and the other longer one, which extends from the festivity of All Saints to the Nativity of the Lord; likewise the third of the Blessed, which although it be not of obligation, yet is ordinarily kept by the Brothers; he himself was wont to make all the Lents which he had brought into use for himself; namely one of the Holy Spirit from the octave of Easter to Pentecost; another of the Apostles from Pentecost to St. Peter's, the third of our Lady from the feast of St. Peter to the Assumption, the fourth of St. Michael from the Assumption to his feast. and in Holy Week a continuous three-day fast. And such long and almost continuous fasts he prolonged to extreme old age, except the last seven or eight years before his death, in which yet he always observed the three Lents common to all. He was also wont, in reverence of the Passion of our Lord Jesus Christ, to make a "leap," that is, not to eat on three days of Holy Week, Thursday, Friday and Saturday, remaining unfed from Wednesday until the dinner of Easter day without any food: nor yet did he leave off the daily labors of seeking bread; but rather doubled them, that he might provide for the Brothers for the three feast days to come, when he was not going to go forth to alms.

[64] This holy man had devised a fair manner of abstinence, which, if it be well considered, will be judged no less, nay rather greater, than the abstinence of those who, withdrawn into solitude, lived on fruits and pulse alone or other like things. Wont to dine out of order, For since, by reason of his office, he could most rarely sit down with others at the common table; and in the Roman convent, on account of the multitude of Brothers and the variety of business, many being excused from the ordinary hour, the tables stand spread the greater part of the day, namely with the tablecloth and bread placed beneath; Br. Felix came, and no indication of his coming given to the Officials, sat down at the table, taking the bread he found: and if he found a basket set out, he is content with what he chances to find, he gathered fragments and ate them, no one present or adverting: and so finishing his dinner with bread alone, he went off to the cistern to draw a drink. If he found wine on the table, or it was brought to him thus dining, he drank, and was content with it: if the cook ministered to him the ordinary portion of the Brothers, this also he took, his own Lents however saved. Finally he never asked anything: but committing himself to God's hands, he took what was freely given him; and so he fled vainglory and mortified the sense, making it suffer when he would not have wished, and, what is more, weakening every strength of his own will.

[65] For one's own will, when it can not otherwise, is nourished even by abstinence, and by not eating is fed and fattened, never asking anything, moving a Religious less cautious and less mortified to singular fasts, which have something of glorious appearance; but while from others something occurs to be endured, it is indignant, nor knows how to gather the fruit of patience offered. Whence it is understood, that to those very fasts of his, and other inconveniences voluntarily undertaken, he was borne not by a true and pure desire of suffering, but by the arbitration of his own will, which defiles all things, nor permits that abstinence be either pleasing to God or useful to man. But Br. Felix, as he was prudent, and was truly and effectually impelled by God's spirit to suffer, with great interior gladness made abstinence, nor querulous on account of any defect; when, on account of the absence or inadvertence of the ministers, it was divinely granted him: nor did he murmur of them, as having little regard for him; but he thought that God had so disposed on account of his demerits, and that he was not worthy to obtain more. And so at once he tamed both his mind and body, and served God by a pure and safe abstinence.

[66] But it is a great thing, that he was never seen to eat of a whole loaf; but he gathered the fragments left by others; but choosing the viler things for himself, not considering that he himself had carried home good bread, but reckoning himself to be the bondman of the convent, and so unworthy to feed on bread like the rest. Sometimes out of zeal of poverty he complained of the Guardian, that he suffered the dishes to be made too good and delicate: and he himself, wishing for his part to receive no relish or sensual satisfaction thence, either mixed water with it, or ate it so hot, that it was rather a torment to him than a delight: so that, compelled by natural necessity to eat, he rather fed the soul than the body. He sometimes brought home something so small, that it could suffice only for one or another Brother; yet he himself would never have taken anything, knowing that these offices were distinct, and that it was indeed of his own duty to bring what was offered, but of others to distribute it. and taking nothing by his own arbitration, And so both that he might not thrust himself into another's ministry, and that he might better resign himself to God and observe the precept of Him who says, Eat the things that are set before you, he never presumed to take anything of himself: but the things brought by those whom this concerned, he ate as sent to him by God.

[67] Let it be an example, that when he had on a certain occasion brought a little cooked fish, scarcely enough for one portion, and one of the Brothers had much insisted that he should eat; he, accustomed to obey all and to contradict no one, suffered himself to be persuaded to put a little of it to his mouth: but he had scarcely brought it to his teeth, when by another interior precept he felt his conscience bite him back, He imitates Christ given gall to drink. from this, that he had received it from himself and not from an official, and therefore presently spat it out abroad. Truly it appears in these least things how accurate he was in keeping the religious ordinances, mortifying himself, obeying men and God. And he imitated our Saviour, who, although of Himself He would not drink wine mixed with gall, both lest He should hasten death for Himself, and for other holy reasons; yet did not resist those offering, but tasted

as much as the violence and the precept of the cruel ministers compelled; but that ceasing, He obeyed the interior precept of the heavenly Father. And the Saints, who in everything study to conform their life to the life of Christ, as they never think of anything else, so on all occasions, however slight, they do perfect works congruous to that divine exemplar. Further, of the quantity of food which Br. Felix took, no other account can be given, than that he more often withdrew from the table hungry: and it displeased him to see a Brother eating too long.

[68] The flesh thus mortified and purified could not but be most chaste; since he loved that glorious candor as much as possible. He is believed to have preserved virginity unsullied. So he kept his eyes so coerced that he never looked a woman in the face: and his conversation was so honest, that although he daily dealt with men and women, yet no one could ever suspect anything evil of him: nay rather it was the common opinion that he died a virgin. And of this thing the softness of the body now dead gave no slight proof, and that sacred liquor which even now by miracle gushes from the members. For since from his secular state in the rustic life he was a good Christian, and so desirous of doing well; it is very probable that he never offended God by transgressing the precept of Christian chastity: and because he never had a wife, he remained a virgin: which virtue afterwards the sanctity of the religious life not only guarded, but illustrated and adorned: which, since it cannot be proved by other testimony, God willed by those miracles to render probable.

CHAPTER VII.

Of the concord of the virtues of B. Felix and his perseverance.

[69] For about forty-five years this holy Religious persevered in such observance of his profession and of the Seraphic Rule: A perfect observer of the Rule in which thing he appears worthy of a double praise. First, because the very observance of the Rule of itself makes a man holy. For since the Rules were made by holy men through the Spirit of God, and especially the Franciscan one dictated verbally by Christ Himself; they direct a man to perfection, to which therefore by following them they without doubt arrive. And because the Rule of the Friars Minor is among others the most perfect, he who perfectly observes it perfectly attains true perfection: and one never departs from that sublime state, except by defect of regular observance. But Brother Felix in nothing failed: he becomes perfect in every virtue, for he adapted himself most excellently to that which he had promised, no less within than without, purifying spirit as well as body. Further, as the virtues, that they may be perfect, must be joined together, nor is one separated from the others; so he in all things which befitted his state was perfect.

[70] Some are most illumined in contemplation and much given to it; but little made and apt for corporal exercises, they love to withdraw, that they may give themselves wholly to God, nowhere distracted by exterior occupations. He joins contemplation to action, Others are faithfully and virtuously occupied in works of charity and external ministries: but the mind drawn forth abroad cannot much ascend to receive the lights of contemplation. Br. Felix was to a miracle perfect in both, nor in him did one hinder the other: but with truly stupendous concord those two parts, which seemed mutually contrary to one another, composed in God's house, with notable architecture, an arch, whose two horns, by mutually striving against one another, mutually sustain themselves, and the more strongly they press one another, the more securely they stand on both sides. He had the times of day and night divided; he gave the night to God, the day to his neighbors, and in both he sanctified himself, the soul in darkness, the body in the sun: so that he could say; I am black, but comely. Black, because the sun hath discolored me amid the diurnal labors; comely, because of the divine lights which through the nocturnal obscurity illustrate and adorn the inmost parts of my soul: but if without I am like the tents of Cedar, rough and deformed; within I am like the skins of Solomon, furnished with all royal splendor and ornament.

[71] Likewise the fasts and vigils of Felix did not hinder the continual labors of praying to God and seeking bread, a continuous labor with fasts and vigils; and these, however excessively grievous, detracted nothing from the excellence of those, but on both sides all things seemed in the highest degree. It is truly a great thing that for so many years he could persevere amid so great labors; the diurnal indeed, ever walking under the burden of the alms collected; the nocturnal, fatiguing himself in so difficult a prayer: which labor of praying thus was without doubt heavier than that of carrying bread. Hence David, who was much wearied in wars by fighting and other external exercises, and also by praying; not much esteeming the first labors, mentions only the second, when he says, Even until night my reins have chided me; Ps. 15, v. 7. that is, they have grieved, as it were complaining of me, that with too much labor I wearied them, while I persist blessing and praying to God. Yet this double labor, so grievous and so long, nay perpetual, in no way diminished the austerity of his food and bed, while he uses little sleep and food, and takes both with austerity; fleeing delicate foods indeed, but taking sleep in a manner so inconvenient, nor permitting his wearied limbs at least to be stretched upon the hard boards, or his head to recline conveniently to the wood. But so great a harshness of abstinences and vigils nonetheless rendered him diligent and solicitous for labors; but as if a brief sleep and sparing food had sufficed him strength to labor, and the labor had rendered him more expeditious to macerate the body with fasts and vigils, he wonderfully excelled in both, as when two equal weights hold a balance in equilibrium, of which if one were lighter, the other would be borne downward; but now its equal gravity sustains each.

[72] In the same manner his colloquies with God and with his neighbor were so well tempered, equally expeditious for colloquies with God and with his neighbor, that this perfection, wholly rare and full of admirableness, was in him. He spoke with God almost always; nor only when he united himself to Him more closely by prayer, but also going about he had his mind fixed in Him. Nor yet on that account did he keep a silence harsh and disagreeable to men, nor, difficult to those addressing and questioning him, did he render his conversation tedious; but rather he was affable to all, and with simple, yet cautious familiarity, showed himself a common man and like the others. Meanwhile this promiscuous conversation of his in no way hindered the interior business to be transacted with God: for either manner of working proceeded from the same root of virtue, which, full of the celestial humor, could at once produce rose and thorn, the greenness of leaves and the redness or whiteness of flowers, the softness of the fruit and the hardness of the stone: it could, I say, preserve the marrow of the internal exercises, and the bark of the external; and make it that they mutually helped one another, and concurred to constitute one spiritual tree, pleasing before God and all the people.

[73] Nor only the acts of the virtues, however diverse among themselves, but also nature and grace, grace supplying his rustic simplicity, like two ointments composed by one and the same author, in this most consummate man accorded most well to make him on every part wonderful. He had neither elegance of manners nor a notable appearance of body nor cultivation of words; but most retentive of his first and natural simplicity which he had brought from the country, he had in no way altered it by so long a sojourn in the city of Rome; nor on that account was he less agreeable to every condition and kind of men, small, great, middling: because where nature was wanting grace supplied, which so seasoned that simple nature, that, as a rustic food, prepared by no artifice, by that alone which nature had conferred, it rendered it savory and appetizing to all. The great Lords and Ladies, Prelates and Cardinals willingly heard him, when, speaking to them without ceremony, he did not say in the plural Do ye, or Say ye; but, Sir, do, or, say, or like words: to which he did not add, You, but, Thou: because God, who had given him and preserved that rude nature, by adorning it with His grace made it so gracious, that in so long a space of years as he lived at Rome it came to no one as a weariness, but he ever became more and more agreeable to all. And such rudeness as it did not offend men, so it did not diminish God's honor; but illustrated and increased it, and made it that sinners, men and women, venerated him and obeyed him. He was of a robust body, which much profited him for the works of virtue, because the sinew and principle of his sanctity was the prayer made at night, to which the firm habit of body much contributed; for unless he had had so great vigor, and the strength of the body sustaining it. he could not have pursued such an institute, as experience taught in many Brothers, who, forcing themselves to pass a good part of the night in praying in the church, were so weakened, that afterwards they could pray neither much nor little. But with Felix without doubt the divine grace singularly concurred: for it seems impossible that with so great labors and fasts so sparing a sleep could subsist. And as the rudeness of manners drew him back from too great familiarity as well of seculars as also of the Brothers, leaving only that which grace had placed in him: so the vigor of his members roused him to fatigue himself for God's cause and with God, retaining that little which the extreme necessity of nature exacted.

[74] He also divided himself most well and with a just measure between the Brothers and seculars, He rightly divides himself between the Brothers and seculars, and satisfied both. He served the Brothers, he edified the seculars; common to all, withdrawn from all: made all men's, yet ever Master of himself: whence he left all content, and from all brought back something of profit for his own salvation. He did not permit himself to be occupied by seculars, in which quæstors are wont to be in peril; nor yet was he wild to them, so that they should not acquiesce in him: but he so orderly gave and denied himself to them, that, while he ever fed them with his religious conversation, he never created a weariness of himself, but rather they were daily kindled with a greater desire of him. He did the same with the Brothers. He did not shun them as a man of great sanctity, but on every occasion gave himself to them as one of them and the servant of all: but so that with them he never lost time, nor stayed long with them: and so giving himself to them, and withdrawing himself from them, he prepared a dish with which he fed both them and himself.

[75] The office of quæstor and the Roman sojourn, as on the one hand they offer a wretched Religious a great occasion of relaxation, the office of quæstor, so long continued in the same place, especially for so long a time, because it befits the Brothers to be recollected, and to be conversant more in solitude than in a multitude

; on the other hand yet it was a means, ordained for Felix by God, to make him a Saint. For this office imposed on him the necessity of conversing exemplarily, of speaking with seculars of God, of praying for those whose necessities he saw; of compassionating so many calamities daily running into his eyes; of humbling himself, on account of the vileness of the ministry; of exercising charity, which is the root, the summit, and the life of all the virtues; of not conversing assiduously with the Brothers, which is wont to bring a great impediment to the spirit; of leading, finally, a life ever of one form. For ever remaining in the same office, it brings him a uniformity of life and of exercises, he could prescribe to himself a certain order of life invariable, firm and perpetual: which thing is of the greatest moment to the spiritual life. For nature easily seeks itself, nor are those first motions of it straightway detected; whence when one has once taken some form of living, some time passes before the recesses are recognized, in which it hides itself, that it may be drawn thence and regulated; or at least much time is required, that by experience a man may know how much and what he is worth, and prescribe to himself a fit and proportioned law; besides that exercises often changed become weak and produce little fruit. The whole spiritual business therefore is placed in this, that each one have ordered exercises, and persevere in them: for they grow, and the imperfections which from time to time are detected in them, are also taken away. And this grace Br. Felix received from God by the constant uniformity of his life, proceeding from this, that he discharged always the same office, and that in the same place.

[76] Therefore the first thing which magnified this holy man, was the perfect observation of the Rule, which embraces all the virtues; whence was born perseverance, the second, perseverance in the same as long as he remained in this mortal life. This is the thing which added perfection to his virtues, and completed the business of acquiring sanctity. From the very world he had begun to be good; admitted to Religion, when those first fervors still endured, and the founders full of ardor and zeal survived, he took up the form of goodness which he saw in them; and in the same once taken up he ever persevered with the highest simplicity and sincerity, without interruption of that first heat. Nor on that account, because the increase of the Religion reduced it to a more moderate manner of living, and more common and accommodated to the qualities of all, did he remit anything of that austerity in which he found it; but rather he increased the same, and perfected it by an abundance of graces, in which also he ever more profited.

[77] There are in the Religion and in the holy Church quite many devout persons, who study virtue alone: but often, either hindered by negligence, or cast down by temptations, or intercepted by external occupations, they make certain intervals in the spiritual life, like wearied travelers and from time to time taking rest along the way: by whose defect others often profit little or nothing, who when after rest they begin again the journey, feel themselves more wearied than before, and until they grow warm again they walk sorrowful, and so lose much time, and lose their vigor. And this happens much more in the way of virtue. Those intervals and those delays, whencesoever born, vehemently retard the spirit; and although someone never departs from the right way, yet he never attains to perfect sanctity, but has need ever to drive away the flies of the inordinate motions of unmortified nature. But those who, never stopping the swift course begun from the beginning, proceed on this journey of perfection, have this prerogative, that they ever become more alacritous. For in this the spiritual journey differs from the corporal; that in the former much progression adds more of strength and vigor; whence daily the spiritual travelers, stronger, run faster and faster, and so more expeditiously enter into the glad and happy fields of perfect sanctity, where, fully purged and transformed into God, they accumulate treasures of infinite merits for themselves and others, and from God receive favors congruous to His friends. No one now who knew the progress of Br. Felix can doubt but that he was one of these: for his manners were ever holy, his exercises perfect, and which made Felix a Saint: the tenor of his life uniform: whence it is no wonder that he attained to so great sanctity. The long time he lived afforded him the convenience of measuring out a longer journey, and of entering more deeply into the veins of the celestial virtues: and so God illustrated him with His favors; and to whom He had given virtues, He gave also the signs of virtues, as flowers and certain testimonies of the most precious fruits, with which He satiates him in heaven.

CHAPTER VIII.

Of the fortunate passing and burial of B. Felix.

[78] That the end of life was approaching for Br. Felix appeared by manifest indications: for when he had gone for the sake of alms to the house of D. Alexander Olgiati, He variously predicts his own death: on his departure he said to John his procurator; I shall come here no more for the sake of alms, I commend to thee my Brothers. How he understood this and it ought to be understood by us he plainly demonstrated in the house of D. Julia, wife of D. Francis Cesarini, where, since on the Friday preceding his sickness he had gone forth to the quæstorship, after he had discoursed at length with the aforesaid Lady and her sisters of spiritual things, wishing to depart he said to them, I leave you to God, and imparted to them the blessing. Hence moved, those devout women ran to kiss his hands and habit: but he, after some resistance, as he was most humble, yet overcome by the spirit inwardly acting and by tenderness toward them, plainly said: Come, come, take and kiss as much as you wish: because soon, soon, this our habit will be very precious, and everyone will desire to have a little of it: and a great multitude of people will run together to see me. He then added many other things to the same sense, words never heard from him: whence those good women, filled with admiration, and moved at once with devotion and sadness, were dissolved in lamentation. The concourse to the dead man that followed, and the eagerness of all to partake of his habit, demonstrated that the man of God had spoken not by the motion of human will, but by the instinct of the Holy Spirit. Whence it cannot be doubted but that he turned the same in his mind, when on those days, asked by the Guardian meeting him through the dormitory, what he was doing; he answered; I seek death: likewise when, fallen into sickness, he said to the Brothers, The ass has fallen, and will rise no more.

[79] But he fell into a fever on the last day of April: and in this his last infirmity, sick, he flees all conveniences; he was never heard to complain; nay as if it did not pertain to him, he asked nothing nor was in any thing troublesome to the officials or other Brothers; but it was needful by the force of obedience to compel him to take the necessary conveniences, and to receive the services wont to be expended on the sick. And first he could as it were not endure out of the church; for as soon as he felt himself ever so little relieved, he betook himself thither to prayer; afterwards it was needful by an express precept of obedience to constrain him upon a woolen mattress, so much had he accustomed himself to treat his body ill, like a vile ass, to which delicacies could not be borne to be made. To those therefore asking how he did, he answered, How would you that I do? they have placed me upon this mattress; bidden to admit a mattress, by the very tone showing that this displeased him: and he added: When the devil had found a certain servant of God placed upon a mattress, he said, Hast thou also fallen? but the servant of God rose from the bed. Then the infirmarian coming up bade him return to the mattress, saying that the governance of him lay upon him. The devil, returning, said: And indeed twice? Therefore again the servant of God rose from the bed, and again the infirmarian returning commanded him to return again to the mattress. The third time at last the devil returning said, Even thrice? But the servant of God answered, Come, now burst: I will remain here out of obedience.

[80] This case he himself narrated, when he showed how unwillingly he lay upon a mattress, in it he conquers the devil, and that obedience alone retained him there. But although he narrated it as done to another, yet it is certainly believed to have befallen himself: because the infirmarian by the virtue of obedience had compelled him to remain upon the mattress, when he wished to lie upon the straw; and twice had found him risen from the bed, and placed upon a little seat, and by obedience had bidden him return to that poor mattress: but that Brother did not doubt that he had spoken of himself, although he would not indicate himself; because he thought it honorific that the devil should tempt anyone. And when he himself had before visited him and asked whether the devil caused him trouble; Away, he had answered indignantly, let me alone: which yet he wished dissembled, the devils will go to tempt some holy man: but I shall soon be a putrid carcass. The mind of Felix was most remote from every creature: and so the devil, knowing he would be in vain if he should attempt to tempt him by occasion of any earthly thing, wished to try whether, by inducing him, at this last goal of life, to some act of excessive austerity, he could effect that he should follow his own arbitration. But God converted the temptation to good for him, as He is wont to do for His friends, drawing thence the merit of holy obedience, and declaring to us how much an enemy he was to his body, and how truly he called it an Ass: and therefore for our edification He made him say this.

[81] a studious concealer of such secrets: In a like manner he said to another Brother, The demon wished to tempt me, but I answered him; Thou art not my judge, Christ Jesus is my judge. Thou art damned, and I believe the holy Catholic Church. This also God willed that he should narrate inadvertently: for if any circumspect Saint took care not to narrate his secrets to anyone, most circumspect was Br. Felix; and therefore very few of them are known: but from those few a conjecture ought to be made of those things which remained hidden. Certainly when he remained so long at night praying in the church, it is not credible that he did not suffer grievous assaults of the demons: and that in his prayers he was found immovable and insensible, was an indication of his ecstasies and visions: as also that he foretold his death and certain other things, as has been said: miracles also in life and after death manifestly confirm the same.

[82] God also made it that something should be known of his consolations. He was most devout to the Mother of God, yet near death he confesses that the Mother of God was present to him. and this was the white letter which he knew and read. She therefore in that last point (which it is credible He had done at other times also) came to console him. For on the same day on which he departed from this life, when he had eaten, in the presence of the Brother who had ministered to him, resting a little

he suddenly raised his arms to heaven, and with them outspread said, O! o! o! and so remained for three or four Misereres. And to the Brother asking what he had seen, he answered that he saw our Lady with a multitude of Angels; and bade him shut the cell, which was open. When the Brother had done this, a little after he returned, and found him doing the same things. But he himself, wishing freely to enjoy the blessed visitation of the Queen of heaven, with which she deigned to console her servant, asked the Brother to go out of the cell: to whose childbearing he had been most devout. which the other straightway did, unwilling to be a hindrance to so great a consolation of his. Whence it is no wonder that on the preceding day he had been found by another Brother occupied in making a discourse of the Nativity of the Lord, explaining what the most blessed Virgin then did, and interposing in his vulgar discourse the Gospel He was sent; as one who inwardly was wholly free for thoughts of the most holy Virgin, his special devout one and protectress.

[83] Finally, brought to that last hour, in which the divine mercy wished to remunerate the labors of His most faithful servant, the Viaticum piously received, He willed him to be furnished with the accustomed provision of the Church. So he, foreknowing his imminent death, asked for the Sacraments: which being brought, when the Priest exhibited to him the most holy Body of Jesus Christ to be given last by way of Viaticum and said; Br. Felix, behold thy Lord, who comes to visit thee; he, raising his hands, recited the Antiphon, O sacred banquet, in which Christ is received: which, because it is thus ended, And to us is given a pledge of future glory, demonstrated how his simplicity was ever ruled by the Holy Spirit; since to him about to receive the most holy Sacrament by way of Viaticum, he expires on the 18th of May. it suggested that he should think a pledge of glory was given him, to which he was hastening with great steps. After therefore he had been fortified with the Sacraments of the Church, with the greatest devotion and with external signs also of spiritual relish and consolation; the blessed hour of his happy passing approaching, he little by little closed his eyes, as if about to sleep, and most quietly breathed forth his blessed soul, flying to its Creator, whom for so many years he had most faithfully served, in the year of the Lord 1587 on the 18th day of May, about the 23rd hour of the second day of most holy Pentecost; while at Rome the general Chapter of the Religion of the Capuchins was being celebrated.

[84] But God willed to manifest the glory which this His servant enjoys in heaven, on the tenth day after, a certain good vine-dresser, through a certain good Christian of Mondavio of the state of Urbino, by name Thomas. He was the vine-dresser of Master Peter Valentini near St. Pantaleon, who loved him much, as an honest man, devout to the Saints, and God-fearing. But good Thomas fell into a fever about one week after the death of Br. Felix; and the Lord of the vineyard ordered him to be carried into his house, that he might be better tended; but the evil growing worse, he received on the Vigil of Corpus Christi the most holy Sacrament with extreme Unction, now about to die, preparing himself for death. But when the term of life had come, his speech being lost about the twentieth hour of the day, he remained bereft of senses until the second or third of the night; and all expecting that he would render his last breath, he opened his eyes, and sitting up in bed began to cry out, Victory, victory. Long live Christ, long live Christ, and other like things. To those standing by, about ten persons, as well men as women, asking what it was, he answered nothing else than Victory, victory. They therefore called Master Peter, he sees him among the Saints pleading for him before the judge, who a little before had withdrawn to take supper; to whom likewise asking what he wished signified by those words, he answered: I have brought back victory over the devil: I was led to hell, I saw great things, I knew some and one by one those who at the Latin Gate were punished by justice. The demon accused me of many sins: but there appeared to me St. Peter, St. Paul, St. Augustine, St. Francis and Br. Felix, who answered and fought for me: and by God's mercy I obtained the victory, because, the Lord Jesus Christ with His most holy mother appearing, the demons fled, and now no small space ago have departed.

[85] To D. Peter asking whether he had known Br. Felix, what habit he used, and what he said to him, he answered: I knew him most well, in a splendid habit; and he was clothed with a white shirt of most beautiful and shining silk, and had a collar of the same color, but more beautiful and more shining than the garment itself; and he said when the demons accused me: Stand firmly, and doubt not, believe in Jesus Christ and the holy Catholic Church, and thou shalt obtain the victory: and with these words he greatly comforted me. The aforenamed Thomas also foretold that within a short time he should die, and go to receive the eternal goods, and exhorted all to live well, and to believe in the Lord Jesus Christ. Master Peter subjoined: Come Thomas, since now thou art secure of thy salvation, dost thou not promise me, that, set in Paradise, thou wilt pray to God for me? Thomas answered, I will pray for all those who believe in Jesus Christ, and persevere firm and constant in the faith: and then he dies most placidly. but he would never promise that he would pray for him in particular; but he ever said, I will pray to God for all. He then asked for a drink, and that his shirt should be changed for him, which from the struggle with the demons was all soaked with sweat. It being changed he refreshed himself a little, and fitted himself in the bed by himself, and with his eyes fixed on heaven said nothing to anyone, adverted to no one, not even his wife and children, although he was much solicited. And when a certain spiritual person who was present, and comforted him with devout discourses, had asked what he saw; I see, said he, what you cannot see. And so remaining for the space of one and a half or two hours, he sweetly went off to his Creator, no motion made as if he had slept, in this very thing demonstrating that he had attained to Paradise. Here therefore also appears the glory of that great servant of God, which His divine Majesty willed to manifest to the world through another His servant.

[86] That God had foreshown to His servant that, after his death, there would be a great concourse of people, and his habit sought after by many, Then the general Chapter was being held at Rome, together with the miraculous signs which the divine Majesty wrought through his merits, demonstrated that it was by no means done by chance, that on such a feast and at the time of the general Chapter he passed from this mortal life to the heavenly: but that the divine providence reserved him to that opportunity, by which it should render him, for the common good, famous to the world and to the Religion: and that this glorious passing might be in place of the sermons, which are wont to be many in general Chapters, but then almost none were held, God willing that the holy death of one poor Lay-brother should avail more, in which the death of Felix was in place of sermons: than the learned discourses of preachers; and that it itself, as a testimony of his holy life, should preach more efficaciously, than their words could have done. For as soon as he expired his flesh was found made soft and tender as an infant's, easy to handle, fold, and move, more than it had been alive: because his corpse was white so that when the garment was to be drawn off to wash the body, and to be put back, and again changed on the following Wednesday, because the former was almost torn piece by piece by the devout people; it was so easily done as if he had been alive, nay far better, so flexible and tractable were all the members. There was also observed an unusual whiteness in his flesh, and flexible. which while he lived appeared blackish and rough; so that the dark color was changed for him into white, as the harshness of the skin into softness. The feet, which living had been hard as wood, were palpable: but the heels, before gaping with great cracks and as it were wounded, were seen whole without trace of any lesion: all which the physician of the Brothers vehemently admired. Which also was taken as a sign as well of the purity in which that body had been preserved, as of the beatitude which the happy soul enjoyed.

[87] But because Br. Felix had been of great authority in all the city of Rome, there was excited in the hearts of the people a great devotion toward this blessed little Brother: so that all, as if impelled by the Holy Spirit, To him exposed in the church, who is the spirit of union and concord, ran together to the church of the Brothers, where he was placed for the accustomed obsequies to be celebrated: and so great was the multitude of men and women, that it was easily understood that the same light, which had made the holy man foreknowing of the future concourse, led and taught that devout people. The sacred body was surrounded on every side, and beads were eagerly applied to it, little pieces also were plucked from the habit; and shortly, stripped to the knees, he remained naked also as to all the arms: hairs also were cut from the beard and the head, because, since all held him for a Saint, whatever of his they could obtain was to them in place of Relics. Whence the Brothers were compelled to receive the body within the rails, that it might indeed be seen, but no longer touched. there is a vast concourse of people, For the same cause it was not permitted to be buried until the twenty-first hour of Thursday: and meanwhile while it stood above ground, there ran together not only an infinite populace, but also all the multitude of Roman Lords and Ladies; so that not only was the church full, but also the convent, nay (a thing truly wonderful!) the exterior area, the streets and the whole convent round about, nor could anyone go out or in; but certain Brothers having gone forth abroad, had need, ladders being applied along the garden wall, to prepare for themselves a return: the prophecy of the holy man being in this manner wonderfully verified.

[88] The devotion of the people increased through that which happened while the body lay forth in the church. and a demoniac is delivered: The daughter of a certain noble was beset by a demon, whom Br. Felix, because she was devout to his house and the Religion, sometimes visited. But eight days before he died, the malignant spirit had made a great tumult, saying, that that Wallet must die, that great ugly Friar; for through rage he could not name him. But when the body stood in the church, the poor little woman was brought thither, with great violence: but as soon as she touched the body, she fell to the ground as dead; and such she remained for some time, while the Priest exorcized her, and recited the Gospel, In the beginning was the Word. But when it had come to these words, There was a man sent from God whose name was John, and this was oftener repeated, she began to breathe, to open her eyes little by little, to join her hands as if about to pray, and approaching to the bier she embraced and kissed the body of Br. Felix with the greatest devotion: and a little after she went off to

the high altar, he is laid in the chapel of the Crucifix. and gave thanks to God for the benefit received, nor did she feel anything evil any more. To other persons also brought thither the enclosed spirits uttered great cries, and stirred up noises: wherefore, and on account of the wonderful and most frequent concourse of the people, the body was drawn within, that it could no longer be seen, until it should be buried, placed in a leaden chest. So it remained until by the Most Illustrious Cardinal Protector an honorable deposit was provided, in the chapel of the Crucifix, which was the very mystery of which Br. Felix had been most devout: God as it were declaring that He had made him a partaker of the consolations of His Son Jesus Christ in heaven, because he had been a companion of His sufferings, as the Apostle Paul speaks, and because, having suffered together, he also reigns together.

CHAPTER IX.

Miracles wrought by Br. Felix while he lived.

[89] On occasion of the aforesaid miracle and others, there began to be manifested also those which he had wrought while living, A process being formed, it is found that he healed while living, and of which before there was no mention. Moreover Pope Sixtus, moved by the signal sanctity of his life, for the greater part known to great and small, commanded that a Process should be formed concerning his life and miracles: and from this the things written below were taken as authentic, very many others which are known being omitted, because they are not yet inserted in the process. But first there will be put here those few things which were revealed to have been done in his life: but afterwards those which followed after death: omitting also those in which he showed himself to have been endowed with a prophetic spirit, we shall here recount only the others.

I. Br. Matthew dalla Posta, a Capuchin, having an eye full of blood and swollen, a swollen eye, and suffering great pain in it, and therefore unable either to assist at Matins or to go forth to the quæstorship as he was wont, the infirmarian, by the physician's prescription, applied to it the white of an egg: and when he had gone into the cell, Br. Felix went to visit him, and that he might inspect the eye lifted off the white: but being asked by Br. Matthew that, a Pater and Ave said, he should sign the eye with the Cross, after he had for some time refused it, he obeyed at last and suddenly all the pain departed, and on the following day neither blood nor swelling appeared.

II. The same Br. Matthew, sick with a fever with pain of the head, asked Br. Felix who likewise had come to visit him, pain of the head, to imprint the sign of the Cross on his head, and this done and five Pater and Ave said, the pain of the head straightway vanished. But Br. Felix earnestly begged that he should speak of this to no one.

III. When in the year 1586 P. Br. Clement della Marca, a Capuchin, and of others, a man very old, was direly pressed with colic pains, so that they let him sleep neither by day nor by night; Br. Felix came to visit him, and he asked him to form the sign of the Cross over the place of pain: which done a third time, within a short time he felt the evil relieved, and the pain passed, nor returned any more.

IV. When the wife of Master Bernardine Cotti was burdened with a mortal disease, a dying woman, and was believed about to expire the next day, visited by Br. Felix she commended herself to his prayers. Then waking at night she said within herself: Now Br. Felix is in the church, and prays to God for me. And in this faith and devotion healed, she afterwards freely said to all, that by the merits and prayers of Br. Felix she had recovered health.

V. D. Bernardine Olgiati, bearing an abscess in the shoulder, felt thence so great a pain, that it seemed to reach to the heart: visited therefore by Br. Felix, a grievous apostume, he asked him to form the sign of the Cross over it: who after some resistance approached, and signed the abscess, and the sick man was healed.

VI. D. Clelia Cesarini suffered the disease of quinsy in the throat, as she was often wont: and a quinsy; she begged Br. Felix visiting her, that he would form the Cross over the throat. He after some excuse at last touched her gullet, and suddenly the pain began to be relieved: but on the following morning, the apostume having broken of itself, that Lady was perfectly whole.

VII. D. Lavinia Carpi testifies, that when Br. Felix had come to her house in the wonted manner to receive alms of wine, she answered that in the accustomed vessel, by him wine increased in a vessel, which stood in the hall of the house, very little was left. But Br. Felix, seeing while the maid drew the wine that was left, that this alone flowed thread by thread, himself approached the vessel, and a tap or spigot being ordered to be given him, and taking the wine-flask into his hands, he bent his knees on the ground, and left the vessel stopped a little. But when he had again drawn back the spigot, the wine flowed forth with such vehemence as if the vessel had been full, and it was afterwards drawn thence both for domestic uses, and to bestow on others: and this happened a little before he died.

VIII. In the same house, when in the year 1586 at harvest time sheaves were placed in the hall, corrupted grain restored. containing in the ear about three quarters of wheat, which, being wetted, had begun to corrupt, the domestics not adverting to it, Br. Felix came to ask alms: and seeing those grains corrupting, he girded himself with his companion to turn over and unfold the sheaves, saying: Blessed be God, let God be praised. And when the grain was afterwards threshed out, it was found good and perfect, and bread was several times baked from it, for the use of the family and others: and that God might render the miracle more evident, when from the same grain sweet little cakes had been made and given to the sick, suffering various infirmities, they recovered; as D. Lavinia and Sister Felix Fortiaria testify.

IX. Lelio Cicala, a Roman, had had a horse fall, with its foot put into an iron grate, so that it could not be drawn out without grave danger of injury: a horse's foot is preserved, and because it was fierce with its hooves, no one dared approach it. Br. Felix came up to the crowd tumultuating round about, and approaching the horse, threw his cloak over its head saying: This is the cloak of St. Francis: and suddenly the horse grew quiet, until a smith coming up broke somewhat of the wall, and made the space of the grate wider, and so without injury the horse's foot was drawn out thence: which that noble held and narrated for a great miracle.

X. Master Attilius of Velletri, in the month of September of the year 1584, a leg ill affected cured, was lying with great pain in his right leg, so that he did not even tolerate a blanket over it or any other covering. For the cause of asking wine in alms Br. Felix came thither and visited the sick man, but when he wished to touch him the sick man cried out, Beware, touch not, fearing some evil thence. But Br. Felix, Fear nothing, said he, and bids all those called from the house here to bend their knees, and recite a Pater and Ave. This said and all rising again to their feet, Br. Felix said to Master Attilius, Fear not, and touched his leg. Presently the following night the sick man felt himself cured; and in the morning rose saying, I have seen the miracle of Br. Felix, and came to the church of the Capuchin Brothers, to give him thanks for the benefit received.

XI. A pleurisy had invaded the Marchioness della Valle: she commended herself to Br. Felix coming to her house for the cause of alms, a pleurisy. asking that he would make the sign of the Cross over her: which when he had done, compelled, with his Crown, suddenly all the pain departed.

XII. When D. Valerius della Valle labored with a fever, Br. Felix went to him for alms, a fever, and being asked to form the Cross over him, he formed it, and that very night the fever departed. The physician, who was Master Hippolytus of Castello, finding him in the morning without fever, was astounded; and being asked by D. Valerius, whether that fever could naturally so have departed, he answered it could not, but that it ought at the least once or twice to have returned: whence he recognized the benefit obtained by the prayers of Br. Felix.

XIII. D. Clelia della Valle was sick with a fever, to which was joined a great pain of the head, so that she feared for her life. a headache, When Br. Felix had gone to her, and being asked by her had applied his hand to her forehead saying a Pater and Ave, he added; Have faith, because God will do according to thy faith: and suddenly she was healed, the fever departing, and the pain of the head ceasing.

XIV. Master Raimund Mazzoleni of Bergamo was sick with a quartan fever: a quartan, but to Br. Felix coming to him he said, that he should go away, because at that very hour the fever was coming to him, wont to last about twelve hours. But I, answered Felix, will not depart before it has ceased. Too much, said the sick man, this would be. But I, replies Felix, will that within an hour it depart: and when he had stayed there about one hour, he went away, nor did the fever afterwards ever return so violent, and after two accessions it altogether ceased.

XV. D. Mutius Matthei, in the month of February of the year 1586, was seized with a most grievous disease and a continual and malignant fever; a lethal disease, which so wore him down, that the physicians feared for his life: and therefore, the Viaticum being received, he made his testament. But while he was thus burdened Br. Felix came to his house for alms. Being asked therefore that he would touch the sick man, he touched him: and straightway the sick man was healed although the physicians had judged that his infirmity would be at the least long.

XVI. A little after D. Marius, son of the aforesaid D. Mutius, a youth of fourteen years, was oppressed with a grave catarrh with a fever; a grave catarrh. so that the physicians despaired that he could be saved. Meanwhile Br. Felix is present, going about for the cause of alms, whom the same who had seen the miracle done on the father, asked that he would also touch the son. Which done, he too began to be better and recovered, so that all recognized this to be a special grace, obtained by the merits of Br. Felix.

XVII. D. Laurentia Durante, a Roman, gives faith, that fifteen years ago Br. Felix came to her house for oil to feed a lamp. oil is multiplied, But the mother of D. Laurentia, knowing there was no oil at home, wished to send him to buy it. But Br. Felix would not go saying, See: for there is enough. She therefore, moved by his words, went to the jar, and found as much as not only would suffice to fill the cruet, but also for domestic uses more than a whole month: which they recognized to have been done by the merits of Br. Felix.

XVIII. Fulvius, nephew of Master Horace Fusco, a Roman, had lost the sight of both eyes for a year, many remedies applied in vain. a blind man is illumined. When therefore on a certain occasion Br. Felix passed through their house, they asked him to make the sign of the Cross over the sick one. To whom he, obeying with great humility, said, He will be healed, he will be healed. But when they asked that he would return yet some times to sign the same one: There is no need, said he, that I return hither: for he will be healed: and a little time thence the boy received the sight of both eyes

received the sight, and saw most well.

XIX. Sister Felix, a Tertiary, suffered in the side a very large abscess, and exceedingly troublesome. But Br. Felix coming to her house, and being asked to form over her the sign of the Cross, answered: I am Br. Felix, Bo, bo: assai dico, e poco fo (I say enough, and do little). Nevertheless yielding to the importunity of those entreating he signed her, and said to her, Trust in God, because it will be nothing. But presently she began to be better, and was healed without any other remedy.

CHAPTER X.

Miracles done at Rome after the death of B. Felix.

[90] And these things were known of those which, in the life of Felix, God wrought through his merits: after death the following happened.

I. For twelve years D. Joanna, who dwells at the Dark Taverns, had been beset by a malignant spirit: to whom when something of the habit of Br. Felix had been given, A demoniac is delivered, she had it upon her. But the unclean spirits began to make a great noise saying, Those flocks, and those Friars shall not expel me: and this they repeated often by day and night; and she felt herself so relieved, that it seemed to her she was free: because whereas before she could neither drink nor eat, but that straightway after she vomited; and at midnight cried out much and slept little; she suffered nothing such any more, and remained quiet.

II. The daughter of D. Lucretia Longa, dwelling in the Pilgrims' street, had now for the eighth month suffered a quartan: but when something of the habit of Br. Felix had been put upon her, she was healed. And a certain neighbor of hers, There are healed: a quartan, who had a particle of the same habit, asked by a certain feverish man, would not give it, but only lend it. But the sick man having the loan upon him, was quickly delivered from the fever.

III. D. Lucretia Galante, affected with pain of the head and of the stomach, was delivered from both evils, by putting upon herself a particle of the habit of Br. Felix; pain of head and stomach, and by the use of the same a daughter likewise sick was healed, the effect being seen which it had had in the mother, and the same particle being devoutly requested.

IV. A certain woman sick to the despair of the physicians (as the bookseller dwelling opposite the house of the Minianelli reported), with devotion asked something of the said habit of Br. Felix: a lethal infirmity, which when she had received from a certain brother of hers, and had made her sons pray, she cut the particle finely small, and drank it infused in a little wine and recovered.

V. D. John Baptist, son of D. Mutius Matthei, seven years old, suffered in the ear, which sent forth much foul-smelling matter, an apostume in the ear, so that scarcely anyone could approach him. Many remedies had been applied, but had profited nothing. Therefore his grandmother D. Lucretia applied a little of the habit of Br. Felix with great devotion to the sick ear: and the matter ceased to flow, and the boy healed began to cry out often, A miracle, a miracle.

VI. D. Victoria Aquilina from a certain infirmity of the throat could neither eat, nor swallow anything: but many remedies applied, she turned at last to imploring divine help through the merits of Br. Felix. a quinsy, Then touching her gullet with a little piece of the habit of Br. Felix, she was suddenly healed and began to eat. A few days before there had grown on her face something hard like a chickpea, a tumor, which when it grew day by day, she feared lest it should bring some great deformity to her face: and so she also applied to it the said particle, which also vanished, no trace remaining.

VII. D. Sextilia de Ibardis labored with a pestilential fever with spots, and the physicians said, and a pestilential fever: that humanly she could not escape death. But to her now about to die something of the often-said habit of Br. Felix was put on, and she miraculously recovered.

VIII. A certain Lady of Zagarolo labored with a quinsy, and was in peril of life: a little piece of the habit was devoutly applied to her throat, and she was healed.

IX. The wife of Master Flaminius Bassari was wont in her childbirths to be terribly tortured for two or three days; but the same pains recurring to her after the death of Br. Felix, A woman in labor is delivered, her husband, who had a sweat-cloth of Br. Felix with part of his cord and a little piece of the habit, when he had put the sweat-cloth on her head, drawn the cord around her body, hung the habit on the neck of the woman in labor, within the space in which one might twice recite the Miserere, contrary to custom expeditiously and happily brought forth.

X. Maria, nurse of D. Victoria de Maximis, when she was gravely sick suffered moreover a copious flux of blood from the nostrils: a flux of blood from the nostrils is cured, which when the physicians could not stop, many remedies applied, they ordered her nostrils to be stopped. But this way being shut, through the lower parts of the body the same blood began to flow in such abundance, that her life was despaired of, and now she lay with a candle in her hand. Moved therefore by compassion her patroness D. Victoria sent her three threads plucked from the habit of Br. Felix: which when the sick woman had taken in a drink, the blood stopped, and she suddenly healed never any more was ill.

XI. Dominic Coderoni, son of D. Hieronyma Pignatelli, a Roman, and a hernia, sixteen years old, suffered a great hernia, which fell down for him like a windy globe: and this had now for many years lasted with great trouble. Hence much afflicted, having heard the fame of the miracles of Br. Felix, he began one night with great devotion to ask him that he would obtain health for him from the Lord, with a vow added of visiting three times his body in his church with bare feet: which vow when he had begun to fulfill, the second time he betook himself thither he felt himself healed, and left the truss of the hernia in the church.

XII. A certain boy, born mute, of sixteen years, by name Francis, commonly stood at Rome before the church of Peace, a mute is given a voice, asking alms: but in that concourse of people which flowed together to see the dead body, a certain old woman of Siena by name Porcia, having charge of the boy out of charity, who dwelt in the house of D. Alphonse Davila, when she had received something of the habit of Br. Felix, with great faith rubbed therewith the boy's mouth and face; who began, at the same hour through the merits of Br. Felix, to speak most clearly.

XIII. D. Julia Renaldi, wife of Master John Baptist a tailor, dwelling at the Rotunda, much afflicted by malignant spirits, she is helped having suffered sorcery, when on a certain night she was vexed more than usual, dreamed that she saw a woman spinning and asking for what cause she was so greatly afflicted: and she answered that in the left side she suffered an abscess and great pain in the knee, and therefore could neither rest nor sleep. But the other seemed to her to have said, that it was a sorcery, and to add: Thou indeed believest thyself healed, but it is not so. But go to Br. Felix, and thou shalt be healed. But when the energumen asked her, whether she herself were a washerwoman; she answered that she was and subjoined, Go, go, because thou shalt be healed. Morning come she reported the vision to her husband, who went off to the Capuchins, and asked a particle of the habit of Br. Felix, and this obtained returning home, found his wife occupied in reciting the Office: and suddenly the spirits began to cry out against him entering, and is delivered from a demon, What dost thou carry? what dost thou carry? the garment of that traitor Br. Felix? And when the woman had thrown the book of the Office to the ground, the husband approaching, put that particle into her bosom upon her breast: and straightway she fell as dead, and began to cast out through her mouth four or five little balls and many other sorceries. There was therefore summoned Br. Matthew a Trinitate, an Exorcist: who when amid the adjurations he often used these words, Go forth to the glory of Br. Felix, the energumen cast out various matter from her mouth, and her throat was vehemently swollen: and from that hour she was well, all the signs of diabolical possession ceasing. But the Exorcist testifies, that when he pronounced the adjurations, and applied the habit of Br. Felix to the energumen, the demons gave a manifest sign of their departure.

XIV. When D. Clelia della Valle was being carried in a coach through the city, the coach was overturned, an injured eye is healed, and a certain woman of those likewise riding, through fear stretching out her hand, unhappily struck her finger into the eye of a certain domestic maidservant by name Antonina, whence for many days she grievously suffered pain, and feared she had lost that eye. At length, recollecting the miracles which God wrought through the habit of Br. Felix, having got a little of it she applied it to her eye, reciting five times a Pater and Ave: and the pain ceased, and she recovered.

XV. On the Wednesday immediately following the death of Br. Felix, when two domestic brothers had gone to draw water to wash clothes, a broken pulley is repaired: they found the pulley corrupted, so that it was not easily reparable. One of these, Br. Urban a Prato, he who was present when Br. Felix beheld the Mother of God, turned to the Lord, said, Lord, I beseech thee through the merits of Br. Felix, do me this grace that I may draw water for the uses of the Brothers. And this prayer made he returned to the well, and with the same instrument, corrupted as it was, both then and for some time after drew water.

XVI. Br. Constantine, an Englishman, a Capuchin Priest, for eleven months detained by a fever, which first into a tertian, then into a quartan, a fever is cured. finally into a quotidian had passed; whence much weakened and wearied, when he heard much of the wonderful works of Br. Felix, he went to his burial, although through too great weakness he could scarcely descend by the stairs by which one goes to the cemetery of the Brothers. And there, as long as he was, stretched out on the sepulchre, with his face prone to the earth, and with great devotion commended himself to Br. Felix. And when he had there so remained for about two Misereres, feeling himself relieved he rose, and returning ascended the stairs as without trouble as if he had always been well, nor afterwards labored with a fever.

CHAPTER XI.

Miracles done at Naples, Proceno, and elsewhere.

[91] Nor only at Rome did God do miracles through the merits of this His servant, but also abroad, in many cities and towns of Italy, whither the fame of his sanctity with a particle of the habit, or some of his things came. Some of these, lawfully examined and confirmed by testimonies worthy of faith, we shall here enumerate.

I. In the city of Naples D. Francis Janga, a Doctor of medicine, Lethal smallpox is healed. had a son Antony about seven years old, seized with a malignant and continual fever, which caused him a roughness of the tongue, and difficulty of breathing; and indulging him no sleep, kept him very restless; nor had the father omitted, with all the industry of his art he could, to heal his son. But seeing himself to be in vain, nor any remaining hope of health, since he was beyond measure afflicted, he received from Br. Gregory of Naples, a Capuchin, coming to his house, something of the habit of Br. Felix: which after a Pater and Ave recited

he put upon the sick one, and straightway the fever left him, and the smallpox with which he labored ceased.

II. The same D. Francis had a two-year-old daughter by name Joanna, at the same time sick, continual rheums, from continual defluxions, so that she was almost believed dead, her mouth already distorted, able to take nothing. But her mother, called Prudentia, having seen the miracle which had happened in the son, took confidence of obtaining a like grace for the daughter: and so she asked Br. Gregory to put the same habit also upon the sick girl: which when it had been done, a Pater and Ave being first premised, the defluxions ceased and the little infant was perfectly delivered.

III. Not long after the same D. Prudentia was seized with a grave epilepsy, which evil was familiar to her, and seized was wont to have her for three or four hours as dead: an epilepsy, therefore again seeing her thus suffering her husband took the same particle of the aforesaid habit, which had now brought health to his two children: and a Pater and Ave said he put it upon her, and suddenly and perfectly had her whole.

IV. In the monastery of S. Ligorio there was a lay-sister, called Sister Petronilla, lethal convulsions, who for two or three years had suffered a grave infirmity, which began for her with a most copious flux of blood through the nostrils so that she was almost suffocated, and therefore believed it was over with her life. The same infirmity returned to her in the month of July, about the feast of St. Anne, so violently, that taking away her speech it held her mute for forty-eight hours, taking meanwhile no food: nay it also twisted her mouth, so that with a continual motion, which could clearly be seen, it was drawn upward toward the ear. When therefore beyond hope of human remedy the Nuns saw her thus dying, with great faith they took a particle of the habit of Br. Felix, and a Pater and Ave said touched on both sides the mouth of the sick one: and suddenly and so miraculously that motion ceased; and the mouth before distorted returned to its place: and she returned to herself began to speak; and she who at other times returning to herself could scarcely take anything strained, then ate as one whole, as in very deed she was.

V. Peter Paul, son of Master Bernard de Bellis, a fifteen-month-old infant, labored with smallpox, bursting forth in such abundance especially about the eyes, that for three days they could not be opened; and so they were swollen, that although he should recover yet it was certainly believed he would remain blind, smallpox dangerous to the sight, although the very hope of life was very slight, or none. When he was in such a state, D. Julia Prisci his grandmother, knowing that she had something of the habit of Br. Felix and of the strap of his sandals, pronounced thrice a Pater and Ave, and with great faith touched the eyes of the sick one: which suddenly were opened, and he himself raised his head from the bed, which on account of the gravity of the disease he had for some time not been able to do. But although both the mother and the nurse and other persons stood around, yet he beckoned with his hand to the grandmother alone, as referring to her the health received. The eyes opened the smallpox burst forth, and so increased that, the knees swelling, the legs were contracted, nor could be extended, whence the whole following night he wept bitterly. Morning come the same D. Julia, hoping also to obtain the cure of the knees, as of the eyes; touched them with the same strap, and pronounced thrice a Pater and Ave: when suddenly the infant ceased from weeping, and the pains ceased, and so falling into sleep recovered from so grave an infirmity.

VI. Adrianella, daughter of D. Marquis Castelnuovo, on account of a most grievous infirmity joined with a debility of the stomach, an infantile debility of the stomach, could retain no milk; but as much as she sucked, so much presently she rejected below and above. She had her eyes now turned up, and seemed about to expire by the hour, nor any hope of life remained; therefore there was great mourning in the house, because all held her for dead: but as soon as a particle of the habit of Br. Felix was applied to her, she began to be better and to retain milk, and so recovered.

VII. D. Julius Pignatelli, an eight-month-old little infant, son of D. Marquis della Cuchiara, labored with smallpox which had burst forth on him in the greatest number, smallpox, and so was ill, that it was thought it was over with his life. Something of the habit of Br. Felix was applied to him, and the smallpox ceasing he perfectly recovered.

VIII. D. Francis d'Espucere in the year 1587 in the month of October was seized with a most grievous pain of the head, so that he could not hold it erect, with great faith and devotion bound a particle of the said habit to the occiput, where he was most direly tortured, pain of the head, reciting with all who were present a Pater and Ave. But suddenly the pain dissipated seemed little by little to proceed to the forehead, and thence going out altogether to cease. But when something of remitter pain had remained for him in the other part, he drew the aforesaid Relic to the same: and suddenly thence also the pain betook itself toward the forehead, as the former, and he felt himself wholly free.

IX. Victoria, daughter of Lucretia Adornia, about three years old, was seized with so grave a fever, that the physicians much doubted of her life, a lethal fever to one, and believed that smallpox would burst forth upon her: but when a particle of the habit had been put on her, and drawn through the whole body, a little after the sick one rested; but she so grew cold that all said she was dead, and now through the family the lamentations increased. But the physician returning found her whole, and ordered her to be taken from the bed, and thence appeared as strong as if she had never been sick.

X. Margarita, daughter of D. Isabella Riccia, was gravely sick with a pestilential fever, which seizing the head had put her beyond the use of the senses, and to another, nor could she raise her head or eat or drink, wherefore the physician despaired of her life. When a little of the habit of Br. Felix was placed upon her, she began to be somewhat better from the head and from the fever: but the following morning, when a great force of blood had flowed for her through the nostrils, she was found wholly free from the fever and pain of the head, and thence recovered without any other remedy.

XI. The aforesaid D. Isabella had also another daughter, by name Antonia, pain of the head, to whom when afterwards there had come a pain of the head so vehement that she cried out and wailed vehemently; she who had now experienced the miracle in another of her daughters, took the same particle of the said garment, and with faith and devotion applied it also to this sick daughter, her head being first touched, whence presently all the pain departed.

XII. Catharinella, daughter of Master Antony Cioffi, so ill of smallpox, again smallpox, that for full eleven days she had her eyes closed, grievous with the said evil, was placed beyond hope of life, when, a particle of the habit of Br. Felix devoutly received, her people applied it to her eyes: which done, she straightway began to open her eyes and to be better, and entirely recovered.

XIII. Don Peter de Sovera, son of D. Victoria Adornia, when he was burning with a grave fever, was believed about to be filled with smallpox soon bursting forth: but the mother applied a like particle to the eyes and mouth of the son, then hung it for him from his neck: a little after the smallpox burst forth in such abundance, that the physician held it for impossible that the sick one could be saved: but when at the mouth and eyes where he had been touched with the sacred habit none emerged, rare also at the neck, easily at last he escaped from that infirmity unharmed.

XIV. To D. Cornelia Pignatella, Duchess of S. Agatha, amid the pains of childbirth there came a defluxion with a trembling of the arm and the right leg so vehement, A woman in labor is helped that the midwives could not so hold her but that she was shaken: and because the pulse was felt interrupted, the physicians said her life was in peril. Turned nevertheless to imploring divine help, she had brought to her by D. Duchess Turrismajoris the cord of Br. Felix, which the said Lady had had from him when she dwelt at Rome; and when she had bound it to the trembling arm, its trembling ceased, likewise also of the leg. But the following night the same trembling invaded the other leg, and the same cord placed upon it likewise grew quiet, and a little after she brought forth without pain, so that she said she scarcely perceived that she was bringing forth, whereas at other times she was wont to feel such pains that she seemed about to die.

XV. Master John Antony, son of the Master Judge of Naples, for two continuous years had suffered an evil in the throat which had in a manner closed it on both sides with danger of suffocation, at any hour by the judgment of the physicians imminent: a quinsy is cured, nor through the many remedies he had applied could he be delivered from that infirmity. But when he had heard of the miracles of Br. Felix, roused by a living faith he took one of those little crosses, such as the servant of God was wont to make, and put it on one part of the throat: which beginning suddenly to be better, was healed: he then put it to the other part, with the same success, and so obtained full liberty from the long evil.

[92] These miracles done at Naples, examined there, and authentically were approved by the Most Reverend Vicar General of the Most Illustrious Archbishop of that city, as appears from the Process, whence also are had the following deeds done at Proceno, a town of D. Paul Sforza.

I. Ambrose, son of D. Julia, about three years old, had begun to be cast down by the epileptic disease for eight months, and fell with great consternation of his people by day and night. an epilepsy, But the mother not knowing what counsel to take, the kinsmen what to give, all alike turned to imploring divine help: and understanding how great miracles were wrought at Rome through the merits of Br. Felix, and knowing that Master Silvester Brancodius, the parish priest of Proceno, had a particle of that cloth, which Br. Felix kept fixed to the door of his cell and from it had made a girdle, they asked it of him and obtained it: and the mother, five times a Pater and Ave said, bound it upon the bare flesh of the sick one with great faith: and suddenly the evil ceased, so that for five continuous days and nights the boy never fell. And when the said parish priest had at last received back the girdle often requested; the boy began again to fall, though not so often: wherefore again the mother asked it to be granted her for a little time and obtained it, and again put it around her son, as before, and the evil ceased.

II. Lactantius, son of D. Proserpina Paizzi, a three-year-old boy, in the month of September was gravely sick of smallpox, which had covered his whole body, especially the eyes, so that he saw nothing, smallpox, and so he remained for ten days; moreover he was tortured with a certain other infirmity, which they call Fantillas, whence of his life much was doubted. The aforenamed parish priest was therefore summoned to recite the Gospel over the sick one: who persuaded the mother to commend her son to Br. Felix, with a vow of sending a silver head to his sepulchre at Rome: which done the boy opened his eyes, the fantillas ceased, and the smallpox was healed.

III. Not long after the same D. Proserpina with nephritic

pains was tortured; nephritis, and when she could neither sit nor lie nor rest by day and night; the same parish priest visiting her brought his girdle made of the cloth of Br. Felix, and with it girded her, and healed her from those pains.

IV. Lucas, son of Cecilia de Stipe, five years old, was tortured with the greatest pain of the stomach, pain of the stomach, and wailed by day and night never resting: but there was put upon him a string of beads, into which one bead from the Crown of Br. Felix was inserted; and a Pater and Ave said the sick one recovered, nor felt that pain any more.

V. D. Lavinia, wife of Richard, in the month of January of the year 1587 was seized through the whole body with certain pains so vehement, that she could in no way help herself. another of the whole body, The physician applied to her many remedies, and also made her with the greatest caution drink the water of guaiac wood… but without fruit. Therefore in the month of August of the same year when she was greatly burdened, nor took any rest by day or night, with great faith she sent for the aforesaid girdle; and had herself girded with it to the bare flesh, and suddenly the pains ceased: wherefore in testimony of gratitude she took care to have a silver image made, and sent it to Rome to the sepulchre of Br. Felix.

VI. Codra, daughter of Joseph Gecerretti, in the month of August of the year 1587 lay aggravated with pestilential pustules, pestilential pustules, the physician despairing of her life, and therefore the more because to the burning fever fantillas had been added and had taken away her speech. At this crisis D. Faustina her mother turned to imploring divine help, and sent for the same girdle requested from the parish priest: with which when she had girded the bare flesh of the sick one, the fantillas, fever and pustules ceased, and in a short space perfect health returned.

VII. Cassandra Zuccone, aunt of the aforesaid Codra, at the same time as her niece was healed, was seized with most grievous pains of the head and reins, pain of reins and head, by which all rest was taken from her by day and night. But having seen the miracle which had been wrought in her niece, she began to trust that she also could obtain health through the merits of Br. Felix. Taking therefore the aforesaid girdle, after a Pater and Ave recited five times, she put it first around the head, then around the reins, and straightway and at the same time felt herself delivered from both evils.

[93] Gallicano is a castle of the diocese of Palestrina; there D. Portia, sprung from the same place, greatly labored with a quinsy closing the throat, so that she could neither speak, a quinsy, nor almost breathe, whence a present danger of death seemed to be present to her. Seeing which D. Salvaggia Sordi, and knowing that she had a little of the habit of Br. Felix, took it and showed it to the sick one, saying; D. Portia, kiss this habit, which is of Br. Felix the Capuchin, and commend thyself to him: which doing she straightway began to speak, as if she suffered no inconvenience, nor much after rose whole and free from the evil, with great astonishment and admiration of all present.

[94] At Modena in Lombardy, in the year 1587 in the month of June, a dying girl. Barbara, a four-year-old girl, daughter of D. Nicholas Sudenti, was tending to death from a most grievous fever now for the fifth day, and in the last three days the evil had so prevailed that she was believed about to expire by the hour: because the whole night and a good part of the day she had remained without speech and could take nothing within: and therefore the grieving father and mother, to whom she was an only child, awaited the departure of her soul. Meanwhile to visit the sick one there came Br. Thomas and Br. Pacificus, Capuchins, and consoling the mother said, that she should trust her daughter would be healed by the merits of Br. Felix, and gave something of his garment to be hung on the neck of the sick one. Which done, after a Pater and Ave said five times, suddenly the girl returned to herself, and turning to the mother said; My mother, I am no longer sick, give me my clothes, because I am healed. And clothed she asked for food; and although she had the look of one half dead, on account of the greatness of the disease, yet she began to walk and remained perfectly whole.

SUPPLEMENT

From the Italian of Br. John Baptist Perusinus, a Capuchin.

Felix of Cantalice, Capuchin at Rome (B.)

FROM THE ITALIAN OF I. B. PERUS.

CHAPTER I.

The life of Felix in the world, his entrance into Religion.

[1] At the roots of the Apennine, on the confines of Sabina and Umbria, born at Cantalice in the year 1515, at the head of a little valley looking toward the Plain of Rieti, upon a pleasant and fruitful hill is situated the castle of Cantalice, the happy fatherland of B. Felix, born in the year 1515. The parents had five children, among whom B. Felix was born in the third place. The first-born, by name Blasius, begot a little daughter, called also Sancta from her grandmother's name: at whose death, while she was yet an infant, the grandfather Sanctus being present said: Art thou dead, my little Sancta? of a Holy father holily dead: go with God's blessing and mine, and await me: on Saturday I will come and see thee again. The good old man was still enjoying entire health when he said this, nevertheless a little after, seized by a fever, on that very Saturday he ended his life. It is also worthy of note, that amid the continual brawls and dissensions, by which the populace of Cantalice was ever tossed, never was anyone of that family, whose surname was Porro, accused or assailed by lawsuit.

[2] Brought up by those so pious and devout parents in the fear of God and Christian piety, Felix, he grows up holily. by the Father of lights was increased with so great a knowledge of spiritual things, that by his love of virtue and modesty of manners he made all admirable in their expectation of him, being wont to say, The father is called Sanctus, the mother Sancta, and this one also will be a Saint. And because, like another Bernardine, he detested all foulness as much as anyone, the other boys, beholding him coming, said to one another; Behold Felix, behold the Saint. Assigned by his parents to the keeping of flocks and herds, he had not indeed time to frequent the churches, In his pastoral work he studies prayer, or to remain at home: yet carrying about a living faith and devout affection in his breast, he withdrew himself from time to time within a ditch or some cavern: and there bending his knees, with hands joined before his breast, and eyes lifted to heaven, with ardent devotion he recited the Lord's Prayer and the Angelic salutation. But at night in the fields, keeping the cattle with the other little shepherds, and penance. he waited until they fell asleep; and then quietly rising, he withdrew far from them to the root of a certain oak, on which he had carved a Cross; and there bathed in tears he meditated and lamented the bitter passion of his beloved Lord. Nor content with these, he also employed his hand with a scourge, prepared for that purpose from little cords; and lashed his little body, naked to the girdle, a string of beads meanwhile thrown on his neck, in memory of the cords and the crown of thorns, with which the most sweet head of Christ was bound.

[3] Nor in leaving his fatherland did he leave those pious exercises: but he left it in the twelfth year of his age, sent by his father into the Ducal City, where to Marcus Tullius Pichi or Picharelli, a noble and honored citizen, he served a faithful and constant service, Applied to tilling the fields, as long as he afterwards lived in the world; first in the pastoral work, then in tilling the fields, an enemy of all idleness, lying, and murmuring; sparing of words, nor speaking but of necessary things; mild and placid toward all, even those who were troublesome to him; nor was he ever heard to answer anything more harshly, but with a sweet smile to say, Go, so mayest thou become a Saint. In food he was sober and a diligent observer of the ecclesiastical fasts, even amid the greatest labors: nor did he take food before evening, he lives holily: prayer being always premised on his knees. Toward the most holy Sacrament and the memory of the Passion represented in the Mass, he was held worthy that, while he satisfied his devotion in the church, there was often seen in the fields another keeping the oxen, unknown in those places, and whom many were of opinion was some good Angel.

[4] Among the rest of Felix's virtues and good inclinations one was, Deferring his entrance to the Capuchins, by which he was carried to hearing the readings of pious books, especially on days kept free from work: and when he had fallen upon the Lives of the Fathers, he began to think of following their institute, and to look toward the eremitical solitude: but considering that kind of life to be perilous and liable to diabolical illusions, he turned his mind to the Religion of the Capuchins, in which under the yoke of obedience he could live, in greater austerity, recollection, and contemplation than elsewhere. He deferred nevertheless, for causes (as it seemed to him) just, to begin the business; when on a certain day, asked by a fellow-servant to tame a pair of bullocks, under raging oxen he incurs a grave peril of life: he joined them to the plough; and at the same time his Lord Marcus Tullius came up. At the sight of him the animals, frightened perhaps by the color of his black garment, so bristled with terror, that they entangled their horns in the reins: from which, that they might extricate themselves, kicking and raging, and confounding the whole yoke, they laid the wretched Felix supine on the ground, while he strove to bridle them; and drew the ploughshare across the middle of his body, over his belly, breast, and face. Yet it injured him nothing, whom the ploughshare seemed about to furrow wholly; it only tore his boots and doublet, and his shirt. Then Felix, raised to his feet, from which miraculously delivered, while Marcus Tullius looked on and was astounded, began to cry out, Mercy, mercy: then prostrate on his knees, thanks given to God for his life preserved, he made a vow of breaking off all delay and following the vocation inspired to him: and presently renouncing his service, he bade farewell to his Lord and the whole family mourning at his departure.

[5] Then coming to the Convent of the Capuchins, he so indeed spoke to the Guardian, he asks to be admitted, that he easily recognized that one divinely inspired was present; yet wishing to prove him according to custom, he contemptuously rejected him, reproaching him with harsher words, that for defect of bread necessary in the world he was attempting to mock God, who is not mocked; and perhaps he hoped thus to command the Brothers as the oxen: and so let him turn his thoughts elsewhere. To which Felix weeping, God is my witness, said he, in whose sight we stand, Father, that I have come hither only that I may better serve God, to whom I have wholly consecrated myself. By which words and constancy of mind the Guardian, much edified, directed Felix with letters to the Provincial: and he received him into the humble and charitable order of the Lay-brothers, in the year 1543, of his age the 28th: and sent him to Anticoli for his noviciate, and obtains it in the year 1543. a place mountainous and woody, and very suitable for such exercise. There Felix received the sacred habit of the Seraphic Father with great devotion: and with such fervor began to intend to taming his flesh and to mortifying his appetite and senses, which in the very world he had had not a little chastised, that in a short time he carried off an entire victory over them: and made the use of praying so familiar to himself, that he seemed to his Master always actually to be doing it. The accustomed exercises of Religion did not suffice him, and the fasts and other penances

other: but kindled with the desire of doing and suffering more, he often asked, prostrate on the ground, that he might be permitted to superadd yet more and more, becoming in a short time an example to all the rest.

[6] He was then sent to Rome by the Superiors of the Order, and bidden to give himself to the laborious no less than humble office of seeking bread and wine from door to door. he exercises the quæstorship, But so willingly did he carry that yoke of charity, that when on a certain occasion he was with the Most Illustrious Cardinal of S. Severina, Protector of the Order; and his companion, moved by fraternal charity, suggested that the Superiors should be asked to deign to exonerate Felix, heavy with years and endowed with the gift of prayer and contemplation, from that care, and the Cardinal vehemently approved it, and turning to Br. Felix asked what seemed to himself; A soldier, unwilling, even when old, to be freed from it. said he, ought to die under arms, and an ass to expire under the pack-saddle. I will not that Your Most Illustrious Lordship favor me in this, lest on account of earthly favors I lose the celestial. Further, going about to the quæstorship he ever had the string of beads in his hands, recollected in God with the greatest silence, so that the very sight of him alone moved devotion in beholders; and nevertheless he was agreeable and acceptable to all.

CHAPTER II.

His charity and zeal, useful conversation, and other external virtues.

[7] Toward all, but especially the sick, the charity of Felix was eminent; these at home, since by day he could not, being occupied in collecting alms, he visited at night one by one, exhibiting to each one fitting solaces and ministries; He succors the sick with great charity; but abroad he expended the vacant times of Sundays and feasts on seculars, dispersed through private houses and hospitals, the more willingly the poorer and more miserable was the one visited. He never came to them without a little gift, bearing to this one something honeyed, to another something sugared, or an apple, or something else according to the season: but if the heat was fervent, he made a refreshment, by exhibiting citrons, lemons, pomegranates, wetting their mouths, stirring a wind with fans; meanwhile he suggested admonitions congruous to each one's state, of making Confession, asking the Viaticum, condoning injuries, fixing a purpose of a better life. Nor content with these he also sought out poor and bashful persons and families, for whom with the license of his Superiors he provided, with great solicitude soliciting Prelates, Knights, Nobles, Merchants, or even the more opulent craftsmen, and matrons, and acting as procurator of the poor, sometimes also turning to distributing the bread of the Convent, when he found no other means of succoring the poor: by which diligence he preserved many families from sins, into which otherwise shame would have precipitated them.

[8] Nor was there in him less zeal than charity for stopping and preventing offenses to God and damages to souls, applying to great as well as small, while he went through the streets and houses, he reproves vices freely and efficaciously: of Rome, opportune correction. And meeting sometimes dissolute youths and wholly careless of their salvation, he was wont to whisper to them sweetly but strongly in the ear, O wretch! whither goest thou? knowest thou not that to hell? knowest thou not that thou wilt die? And he did the same to all his acquaintances, whom perchance he met walking a suspect way. Meeting noble matrons or benefactresses, somewhat too fixed on the love of children or secular vanities, he named them Little Fools, who for the vileness of earth lost the celestial treasures. And there was great efficacy in him in this kind: whence when on a certain occasion he had fallen upon certain courtiers of the Lady Felice Orsini-Colonna, whose contention, turned from words to threats, had now put hands to swords; Felix, beholding it from afar, began to cry out, Thanks be to God, brothers, thanks be to God, say all of you Thanks be to God: which those hearing, through the highest reverence with which they followed him said likewise, Thanks be to God, and felt their minds presently serene: but he did not dismiss them from himself, reproved, before they had mutually embraced one another.

[9] He knew also how to season his admonitions with festive proverbs and pleasant sayings. using to that end now and then festive sayings. So sometimes wishing to admonish the Cardinal Protector of a certain thing, he carried to him a letter directed to him under the Guardian's cover: and entering the palace and being admitted to converse; Father, said he (for he was not wont to use any other title) praised be Jesus Christ, see how much I am honored by the Brothers: I have received one letter in full thirty years: and behold now another, which I bring to thee. Then bidden to sit down, he explained whatever he had in mind. At another time while at the house of D. Bernardine Biscia, an eminent advocate and a devout man, he was speaking of divine things; a certain man entering on the part of certain Religious, offering as a gift a fatted calf, while the Doctor read a letter the calf lowed; and Felix, turning to the man, Knowest thou, said he, Bernardine, what the calf says? It prays that thou wilt be pleased to give sentence in favor of the donor. But see what thou doest, lest in the hour of judgment to have received such donations be to thee a condemnation. Which he hearing rose up, and closely embracing Felix, gave thanks for the salutary admonition. With the same prudence he seasoned his answers. When therefore the Lady Felice Colonna, a very great benefactress of the Religion and devout to him, had asked of him a dozen of his little crosses; and he, bringing them, had distributed the same to those meeting him asking them, and came empty to the aforesaid Lady; she not receiving the excuse, It is fine, said she, to promise and not perform: to whom Felix, But, Lady, how much do we promise to God and perform not?

[10] The opinion of sanctity which the works of Felix had sown in the hearts of the peoples, was not only spread by the favorable fame of men, Familiar with St. Philip Neri, but as in a mirror shone back in the other Saints of his time: among whom were the blessed Father Philip Neri, canonized in this our age, P. Cacciaguerra, Persianus Rosa the Confessor of St. Philip, Francis Marsupini, Francis the Spaniard, Peter Spadarius, and P. Marcellinus, a most celebrated preacher of the Order of the Observants, who with the fame of sanctity passed from this world from the convent of Aracœli, a perpetual preacher of Felix. Wherever St. Philip and B. Felix found one another they mutually embraced, as those coming from abroad. There was a time when Felix, beholding Philip coming through the street of the Quirinal Mount in the company of certain of his disciples, he contends with him in mutual offices of humility, began to run to meet him in haste, and reaching him and prostrate at his feet, kissed his hand: but Philip strained him in a close embrace: and in this manner for some space they tarried in mutual embrace; then with no other word they were separated from one another: from which on both sides it was understood that the hearts of Saints speak to one another even without words, as once happened between St. Louis the King and B. Giles. At another time B. Felix came to visit St. Philip, and stretched at his feet sought a blessing: on the contrary the Saint, prostrate also himself on his knees, asked to be blessed by the other. And when neither would yield, mutually embracing one another lovingly they rose, and silently withdrew from one another, the bystanders astonished at such a sight.

[11] Often when they met one another, both burning with equal love of suffering whatever most grievous things for Christ, in place of salutation one said, and with the desire of suffering many things, May I see thee burnt; and the other answered, May I see thee cut into four parts: one, May thy hands be cut off; the other, May thy head be cut off; one, Mayest thou be dragged piecemeal through the whole city, the other, May an engine bound to thy neck, mayest thou be cast into the Tiber. Go, said Philip, that thou mayest be stoned; Go, replied Felix, that thou mayest be torn with pincers. Further on a certain occasion when they were speaking together in the street of the money-changers (they call it the Banks), and St. Philip had spit, Felix asked of him whether he were thirsty: and he affirming, he drew a flask from the wallet, and offered it to Philip: who, nothing hesitating, applied it to his mouth and began to drink. and of mortifying themselves. At this spectacle the people, moved, began to cry out, A saint gives drink to a saint: yet Philip, moved nothing by it, drank as much as was needful; and this done said to Felix; I too will try, Brother, how mortified thou art; and taking off his hat he put it on his head, and so bade him go away. Then Felix, Willingly, said he, but if it be taken from me, be it thy loss; and he began to walk, the boys crying out after him, Br. Felix wears a hat. And when from the mint which is there he had so proceeded through the Pilgrims' street, Philip received back his hat in the forum at St. Lawrence in Damaso.

[12] This their mutual charity as it showed itself abroad, About to disturb the bacchanalia with companions of the same, so also it appeared ardent at home among the Brothers of both. Whence when on a certain occasion on the last Thursday before Carnival, Felix sat all sorrowful in his cell, on account of the sins which on those days were committed against God; there came to him Br. Lupus, a Capuchin, a preacher of most ardent spirit, and said, Ah! Br. Felix, why do not we too keep a good Carnival for the love of Jesus Christ? And what shall we do? I beseech, replied Felix. I would, said the Father, we both proceeded in such a manner through the street of the Course, that, God favoring, we might dissipate those diabolical troops, by occasion of which so many men and women offend God: and he reported the divine invention conceived in his mind. But it pleased to do nothing without the counsel of the Fathers of the Oratory, of whom then St. Philip was Rector: and they not only praised the counsel, but also wished to accompany them themselves. Therefore after a long prayer, at the very hour at which the Course is most densely thronged with people, he institutes a pious procession. gathered to the spectacles of the bacchanals, the soldiers of Christ entered the arena, in this array and order. There went before one Father of the Oratory, bearing the banner of the Cross lifted high, two other Priests of the same Congregation flanking his sides, clothed like the first in sackcloth and bearing a torch in hand. After these came Br. Felix, dragging P. Lupus bound with a rope: and the tremendous procession was closed by Br. Mark of Castello and Br. Dionysius the Frenchman, with skulls and the bones of the dead. Passing in this order through the dense multitude, now they kept a sorrowful silence, now they sounded prophetic exclamations in the ears, and stopped in opportune places, and P. Lupus, taking occasion of preaching, inveighed against the drunkenness, lasciviousness, and dissolution of that time. And this spectacle, animated by the living representation of the Crucifix, and by the opinion of sanctity which was commonly held of Br. Felix and P. Lupus, so moved and terrified the people, that the multitude departing from the Course left the arena empty to our victors, through whom there Christ triumphed over the world and the demon.

[13] The obedience of Felix was at once most prompt and most absolute, because he so observed the nods of the Superiors, that they had to beware He keeps obedience lest even in jest they should command anything, which they would not wish straightway to see committed to execution; since he discerned neither the manner of the one commanding nor his intention, but uniquely strove to obey. And he did nothing of great or small matter without the arbitration of the Superiors. Hence those great works of charity which I have mentioned, were not done but with their consent, as neither the exercises of penance; since beyond the common

use, he had not even once fasted, prayed, or taken the discipline, unless a special license were first had. Yet in the course of time, when the Superiors believed him sufficiently solidified in virtue, in macerating the body: they made a general power for him of treating his body at his own discretion, as the Lord should inspire him. But even then he was most ready to leave off whatever they forbade him. Whence when he was accustomed three days in the week to fast on bread and water, and the Guardian had sometimes for the cause of trying him forbidden it, he was seen on those days to take as cheerfully what was set before him, as if he had kept the wonted fast: which observed he was restored to his custom.

[14] he abhors whatever delicacies, A lover of poverty, under the habit he would never use a tunic however great the cold was. But when from a certain most urgent cause he was once sent to Cantalice his fatherland, whither otherwise he had never wished to go, being wont to call the superfluous care of helping kinsfolk the crime of apostasy in Religious; he would not enter the castle itself for the sake of lodging, but turned aside abroad to a certain hut of his people. Where when he had observed a new sack with a good coverlet prepared for him by his sister-in-law; he went out thence too, and passed that night under a tree. And when to him now old the ministers out of charity proposed somewhat of fresher bread, he would never admit any special grace in this kind. nor desires to be freed from colic pains. He was held by so great a desire of suffering, that when in the last years of life he frequently suffered colic pains, he permitted no remedies to be applied to him unless obedience compelled to it. When therefore the aforesaid physician Gagliardelli had sometimes asked him placed in these, What hast thou, Br. Felix? what hast thou? Smiling he said, This body would wish to be without torment, and to withdraw itself from pain; but will it nill it, it is necessary that it suffer. But the physician replying and asking, why he did not invoke the name of the Lord Jesus for obtaining health; What sayest thou, said he, Master physician? Should I tell Jesus to heal me? I tell thee, that even if by doing this I knew I should be healed, I would never do it. If God sends me these pains, why wilt thou not that I willingly bear them for the love of Him? Then he began to give thanks to God so affectionately, that he brought the physician and all the bystanders into amazement. Nay he ever desired to suffer more. Hence when he had on a certain occasion fallen upon an energumen, to whom the sacred exorcisms were applied, he said to the demon, that he should leave that man free, and rather entering the possession of his own body should torture it as much and how he would.

CHAPTER III.

The devotion of Felix and the submission of his soul. His foretold death.

[15] He is most tenderly affected toward the Virgin's childbearing, With the most tender affection of devotion he was carried toward the Mother of God the Virgin: her Rosary or Crown he recited daily: her feasts he most earnestly celebrated: her praises he sang with short little songs composed by himself. But wishing to honor her most happy childbearing, it is incredible to tell with how great a preparation he awaited it. For not content through the whole time of Advent to have that mystery before the eyes of the mind, he so strove, as if then he had to see the Virgin bringing forth at Rome. He went now to this, now to that Roman matron (as even now D. Livia Capranica Bonelli recollects) asking what they had prepared for that great Lady who was about to bring forth; and with words testifying the love and jubilee of his mind he exhorted to making some singular array for the Queen of heaven: and to excite devotion he himself composed in the choir a simple but devout crib with the Infant, the Virgin and Joseph, with the ox and the ass, with the Angels and the shepherds and their flocks; before which prostrate on his knees he prayed with so great fervor, that he was wholly dissolved in tears.

[16] the name of Jesus, Another most ardent devotion of Felix was toward the infant Jesus, whose most sweet name as he had inscribed on his heart, so he incessantly rolled it on his mouth, nor in pronouncing it on whatever occasion did he seem able to be satiated: wherefore passing through the Roman streets or houses, whatever boys or girls he found he bade them repeat it, Say, said he, say, Jesus, Jesus; say all of you, Jesus. The same he also bade to iterate from time to time Thanks be to God, as if he himself alone not sufficient to render them, for so many gifts as he had received from the divine benignity, desired to be helped in this by whole troops of boys whom he invited to it, especially in the last years of his life. Therefore when the boys now knew how grateful a thing they did to him, as soon as they beheld him even from afar, they began to cry out, Thanks be to God, Br. Felix, thanks be to God. And he with cheerful countenance, but with tearful eyes through the inward sweetness, answered Thanks be to God, and the word Thanks be to God. my little sons, thanks be to God: be ye blessed, thanks be to God. The same he did when he met the youths of the Roman Seminary; wherefore they too, when they saw him, stopped with their leaders the Jesuit Fathers, and showed how devoutly they were affected toward the servant of God. And the tenderness of his soul in this part had so far proceeded, that serving Mass, and coming to those words, he could no longer pronounce them through the abundance of tears.

[17] Further, in mind he was almost always thoughtful and elevated to God, and so often abstracted from the senses, that he neither saw nor knew the persons with whom he conversed, In mind almost always abstracted from earthly things, whence he was sometimes compelled to ask who they were. And when they replied, Knowest thou me not, Br. Felix? I am such or such a one; he said, Ah! I know, I know! Nor did this happen to him only with externs and seculars, but with the very Brothers of his own Convent, so that, having accompanied some of the Priests abroad out of obedience either for the cause of celebrating Mass, or for some other business, returned home he for the most part knew not with whom he had gone. Which was the more wonderful, the more frequent his conversation by reason of office was with worldly men. But this secret he once opened to one of his companions; when, asked, how he could in so great a variety of objects running in and meeting him keep his mind so fixed in God; he answered that all creatures are means for us of lifting ourselves to Him, if we knew how to look on them with a good eye.

[18] at night he sharply scourges himself: He took care to be at night in the church alone. Indeed not before he believed he had the field free did he begin his exercises, a harsh scourging of his body being for the most part premised. At which when on a certain occasion Br. Lupus was present, secretly lurking from him in the church, and he seemed about to make no end of beating himself; the other could not contain himself but that he exclaimed, Enough, enough, Br. Felix, no more. Then Felix, Who art thou? I am, said he, the other Br. Lupus. But God, answered Felix, forgive thee: go to sleep, go. The manner which he kept in those nocturnal prayers others also from time to time observed from ambush, and namely Br. Francis of Pistoia, even now living, an old man of seventy-eight years. But singular is what the aforesaid Br. Lupus saw and narrated. On a certain night, there placed in contemplation of the divine Incarnation, he obtains from the Mother of God the Son to embrace; he was carried away by so great a heat of love, that he ran headlong to the high altar, and there began with most ardent prayers to supplicate the mother of God, that she would lend him for a little time her most sweet Son: to whom she humoring presently appeared, and between his arms placed the little Infant. But he with the highest reverence receiving Him and straining Him to his breast, ceased not with sweet kisses to fill up his love, wholly meanwhile dissolved in tears; and at last with most humble thanksgiving restored Him to the most benign dispenser of divine gifts.

[19] Further, the opinion conceived commonly of the sanctity of Felix while he yet lived, rendered him venerable, not only to plebeian men, held a Saint by all everywhere, but also to nobles and the titled, Priests and Religious, Prelates, Bishops, Cardinals, and the very Supreme Pontiffs. It was a thing incredible to hear, stupendous to see, how to him proceeding through the Roman streets the Princes meeting him saluted him with uncovered head, the Prelates inclined themselves to him, the Priests ran to the kisses of his hands, the Cardinals stopped their coaches, the Pontiffs returned him a greeting. The boys raised a cry, the girls ran to the doors, the matrons looked down through the windows, the craftsmen came forth from their shops, everyone reckoned himself blessed who deserved to address or salute him, who deserved to touch or be seen by him and to see him. But who could explain with how great gladness he was received into houses? how the whole family strove, who should first meet him, who receive him, who kiss his habit or hand, who reach forth the more copious and grateful alms? how great, finally, the attention and devotion with which all listened to him speaking, and fixed the words heard in memory?

[20] He kisses the hands of the Priests he meets, But he himself, as he was most humble, did not suffer that anyone should kiss his hand, resisting as he could and hiding it: but if it happened that he went companion to some Priest, those running to him he directed to that one, saying: Kiss the hand of this Father my companion, because he is a Priest. But the hands of the Priests meeting him he strove with all submission and devotion of soul to kiss. Whence when on a certain occasion he had fallen at the knees of two Jesuit Fathers, and they for their wonted humility would not give their hand to be kissed; Alas! said he, Fathers, why do you draw back, since you are Priests of my Lord, and I only a poor Lay-brother? and he flees praise. If anyone perchance, referring to his prayers a health received or any other benefit whatsoever, wished to give him thanks; he broke off the speech, or said, that it was foolish to believe that a most infamous sinner had delivered him. If anyone praised him to his face, as if affected with injury he departed saying, Fennel: on the contrary affected with contumelies he stood cheerful, and listened with serene countenance.

[21] Thus submissive in himself, and thereby the nearer to God, he learned divinely that the end of his laborious pilgrimage was imminent to him, He foretold his own death, and gave not a few signs of that foreknowledge to certain more familiar friends. Among these was John Peter Mangile, dwelling in the shop of the Moor at the Bloody Tower, to whom laboring with a violent fever and given up by the physicians, taking his hand, with cheerful countenance he said: Be of good courage, John Peter, for thou shalt be healed, and I shall die before thee: which also happened. Likewise to D. Lucretia Crescentia, gravely sick and saying, It is over, Br. Felix, pray for me; Not so, said he, Not so. Thou shalt recover and shalt yet live some time; but I will go from this life to paradise. And it happened precisely so: for while D. Lucretia was still recovering, Br. Felix died. A more wonderful prophecy of the same death was made by him to his most dear friend D. Alexander Poggio, when, finding him at his house, he said to him, and he asks and obtains for himself a stone chest. I wish a service from thee, Alexander, which will be grievous to thee and will strike thee. He nevertheless promising all things, Felix more often repeated, that he would repent of having promised;

and at last said, I wish one of the three marble jars which thou hast here. This heard, he who had procured them for himself for a certain end, resisted a little, yet permitted him to take which he wished. Then Felix: Did I not say well, that thou wouldst repent? Nevertheless have patience, because I want it for myself: for myself I want it. Dost thou understand? And having it, without any further word, carried to the convent, he filled all the Brothers with admiration, not yet understanding to what end the stone was brought, of which not yet any future use there appeared. But when after death the body of Felix was then placed in it, it appeared that the glory of a more honorable burial in that stone had been revealed to him.

CHAPTER IV.

The concourse to the burial, the beatification, miracles.

[22] The fame of his death being spread through the city, the moved crowd of the people suddenly ran together so swiftly, The church and convent being filled with crowds, that the church with the cloister, within a moment of time, was filled. Which seen, since the Brothers had no other way of keeping off the multitude, the church being closed, they resolved to hold the door of the convent also most firmly closed, the rope by which the bell was drawn being taken away. But the crowds, made fiercer by the very impediment made for them, having soon sought ladders, climbed over the walls on every side, and letting themselves down by them occupied the garden and choir and dormitory. But the tumult increased more, when, one knocking at the door of the Cardinals, it had to be opened; for then through that same door so great a multitude flooded in, that nowhere was a passage open to anyone. Narrow was the cell where the dead man lay; nor could all be admitted into it, nor the sacred corpse be carried out of it on account of the dense throng: and so it would have been impossible to make a way, unless it had been promised to the people that what they desired should be exposed to the sight of all the following day. By this means, when most had been persuaded to leave the convent, yet very many of them persisted the whole night in the area before the church, desiring to be admitted first to the desired spectacle. So early in the morning of the third day of Pentecost there was made so great a running together to the convent of innumerable people, that it was believed that never a greater had existed in past ages, the body being carried with difficulty to burial, which therefore it was right to esteem the effect of a certain more divine impulse. Toward the evening of the same day, when the body was to be carried into the church to the burial prepared in the common cemetery, the Brothers wishing according to custom to go forth through the door of the monastery and to go round the area, so great a multitude opposed itself that scarcely any passage was given, and it was much feared lest the importunity of those desiring to touch and see the funeral should pluck from the bier, although well guarded round about by the Guardian's providence.

[23] at which there is an intense crush, At last however, though with difficulty, the body was brought into the church, and in it was placed; to which presently so great a crush was made on every side, that the excess of devotion seemed to have passed into irreverence, while with hands, scissors, knives each one tries to seize something for himself: and the habit had to be changed a third time for the dead body, lest it should appear quite naked. Nor were there lacking those who plucked the hairs of the head and beard, snatched the clippings of the nails, nibbled even at the very skin; meanwhile the church resounded with the cries of energumens or the sick, asking to be healed or delivered, and also of those who asked space to be made for them, or complained that they were being suffocated by those pressing. Indeed, unless the Guardian had ordered the body to be transferred within the rails of the choir, it would not easily have been provided for the life of the weaker, unable to struggle against the crowd: nor did it seem to lack a miracle, yet none was hurt. that neither were any suffocated, nor the body violated in that translation. It remained there until the first hour of the night, nor yet did the people withdraw, wherefore it was carried to a certain inner chapel near the choir. But when even thus those who were in the church persisted, as if fixed to the spot; the Brothers asked, the noblemen commanded, some even applied some force, to make the crowd withdraw; but they so far profited nothing, that it was increased the more by new ones from time to time coming.

[24] the Cardinal Protector commanding About the fourth or fifth hour of the night, the Cardinal Protector sent, commanding the General not to have the body buried, before he had spoken of it to His Holiness: which fell out quite troublesome to him, for he had resolved to inter it before day, lest it should endure the same things which it had endured the two preceding days. Yet it had to be obeyed, but the body being placed in a secret place, he caused it to be spread in the morning among the people, that it was buried. But faith was not given to those saying it, but more and more was increased the multitude of those coming from every side, as if the whole City wished to migrate to the Quirinal Mount: and full were of men of every sex and condition, not only the church and monastery, but also the area and streets at a great distance; and even to the area of the Holy Apostles the crowd was packed, mingled with chariots, coaches, and horses. Finally the Governor of the City, to forestall the harms to be feared from the indiscreet confusion of the people, the burial is deferred to the night: directed thither the Prefect of the Guard with all his ministers. The Cardinal Protector wished the body to be deposited in the church, within his chapel of St. Bonaventure: the Guardian on the contrary, tenacious of his purpose and wishing the ancient simplicity preserved, prevailed that it should be buried in the common cemetery of the Brothers, between the twenty-first and twenty-second hour.

[25] But as from the fountain of Paradise the four most famous rivers, so from the body of B. Felix as many prodigies flowed forth. The first that it, in life callous, and harsh and dark, whence drawn out the body is placed in a marble jar, after death was made soft, tender and white as an infant's and movable through all the joints. The second, that the Most Illustrious Protector was inspired, that, drawn out from the place of common burial, he should order it to be placed within the marble jar, which he had living asked of Alexander Poggio to be given him. The third, that the liquor gushing from the blessed body wrought many wonders. The fourth, that the same effects had the oil of the lamp burning before the sepulchre. And for these reasons it was venerated, not only by the peoples on this side and beyond the mountains, and by Princes, but also by the Supreme Pontiffs. And first indeed Sixtus V, on a certain day descending from the Quirinal Mount, where he is honored by three Pontiffs. with twelve Cardinals and a great train of Prelates and Nobles, came to our church, and the Venerable Sacrament being saluted, went to the chapel of the Crucifix, where the Blessed is buried: and entering thither, he bent his knees before the sepulchre, and his face turned to it prayed through three or four Misereres. Gregory XV, after the sacrifice of Mass celebrated in our church, proceeded to the same chapel, and there at a great Miserere prayed before the aforesaid sepulchre; afterwards on departing he said to P. Br. Jerome Castelferreti, our Procurator General, We are much obliged to B. Felix on account of a special grace obtained through him: for which also he ordered a most beautiful silver votive offering to be hung at the sepulchre. Finally Urban VIII, when he too had come to our church to sacrifice, with his knees placed on the ground venerated the servant of God in his body.

[26] Sixtus V commanding a Process is formed: Further, Pope Sixtus, whom I have called the Fifth, who had a particular knowledge of B. Felix, on the second day after his death commanded the Father Guardian of the Roman Convent (that was P. Br. Sanctes the Roman) to write an accurate relation of the life and miracles of B. Felix, as he did, helped by P. Br. Anselm of Monopoli, who afterwards was preacher to Clement VIII of happy memory, and then by the same advanced to the Cardinalate. The Relation being completed by these within a few days, the Pontiff transmitted it to the Lord Vicegerent, and commanded an authentic Process to be formed, by inquiring ex officio; adding, that he himself had eighteen miracles, of which he was prepared to testify. The Process being formed, the good Pontiff seemed about to proceed to the Canonization, and it is certainly believed that he would have accomplished it, if God had granted life. After then some many years, when the sacred Congregation of Rites had declared the cause to be in that state, that it could be committed to three Auditors of the Rota to be examined; Pope Paul V by a special rescript committed the cause to D. Cardinal Sacrato, the Lieutenant of the Rota, D. Coccino the Dean, and D. Manzanedo.

[27] The last two afterwards, with the Lord Cavalieri the Auditor substituted in the place of Cardinal Sacrato, made the Relation before Urban VIII of the sanctity of the life of B. Felix and his miracles, and the relation made to Urban VIII whose number had reached to one hundred and eighty, besides so many others not related in the processes, and very many which then followed, as the votive offerings testify, as well painted as molded, of every kind of silver and wax, and also the forks of biers and funereal garments, and like spoils of death, hung at the sepulchre more than a thousand. Finally at the new instance of the Princes of Bavaria and Lorraine, through D. Octavius Picus, Procurator of the Most Serene Princess Catharine, Abbess of Remiremont, and D. Nicholas Carreus her chief Agent, he is declared Blessed. the Relation was remitted by the Apostolic See to the Lords Cardinals Prefects of the Congregation of Rites. And when the Most Illustrious D. Cardinal Leni had reported to the same Pontiff of the validity of the Processes; the Vicar of Christ himself granted the faculty of celebrating the feast in our churches with Mass and Office. And from the above-noted Processes and Relations I have collected this Life, by the command of the very Reverend Father Br. John Maria Netini our General: to which it pleases to weave one or another miracle for a crown.

[28] Clarix Guarnieti, a Roman, so hindered by certain malignant humors inflaming her feet with pain, A woman swollen in the whole body is cured by the oil of the lamp, that she could in no way stand on her soles, but for two whole years lay in bed so wasted, that she could not even be moved in it except together with the coverlet; had herself carried to the body of B. Felix; where when one of ours had formed the sign of the Cross over her, she suddenly and perfectly recovered, no indication of the former inflation remaining, and so returned to her house freed from all inconvenience. Br. Paul of Tivoli, so hindered by arthritis, likewise an arthritic carried to the sepulchre. that he could neither bring his hands to his mouth, nor form one step with his feet; when, unequal to the pains endured for forty days, he had invoked B. Felix, he seemed to himself to hear a voice saying, Go to my sepulchre. And when he tried to lift himself and could not, but the vehemence of the pains grew, he again more ardently invoked the same: who appearing in the greatest brightness, and illumining his whole chamber, said, Have thyself anointed with the oil of the lamp burning at my sepulchre; which done all the pain departed, and he thenceforth remained loosed from that infirmity.

SUPPLEMENT II

From the Annals of the Capuchin Brothers of Zacharias Boverius.

Felix of Cantalice, Capuchin at Rome (B.)

FROM THE ANNALS OF BOVERIUS.

CHAPTER I.

The virtues of Felix in the world and in Religion. His charity toward the sick, illustrated by miracles.

[1] In all that space of time in which Felix gave service to Marcus Tullius, Still secular he reproves sinners he so profited in every kind of virtues (which is clear from the Process of his life) that he gave to all examples of humility, patience, modesty, mortification, honesty, piety… If perchance he heard anyone either detracting from another's reputation or swearing or blaspheming the divine Godhead, presently harshly chiding him with these words he provoked him to penance: What dost thou, poor little one? hasten swiftly to Confession, and pray God that He may remit thee this grievous fault. Although with these he often took up the household servants too with chidings, yet he did not on account of the man's simplicity and innocence seem grievous to any. he forgives those offending, But if ever he heard anything troublesome from another, he so commanded himself, that he did not, disturbed or stirred by anger, flare up, but smiling was wont to take up the one molesting him with this answer: Now I will love thee the more, friend, may God make thee holy… Meanwhile called by God to the institute of the Capuchins, while he defers to obey, he is corrected by the Lord by that peril of life which he bore under the ploughshare: moved by which, all hesitation cast away he returns home, the brothers passed over, he gives out his goods to the poor: reckons with his master Tullius concerning the agreed wages: and when he had disposed that what remained of the wage-price should be distributed to the needy; the household servants asking, why he had not left his goods rather to be distributed to his own brothers (he had three, Blasius, Charles, and himself the younger Peter-Mary, and a sister Potentia) than to the other poor; he answered, because it is the counsel of the Lord, to which I must wholly acquiesce…

[2] The year of salvation then one thousand five hundred forty-five was being passed, Received into the Order, in which when Bernardine of Asti still governed the Roman convent, he first hears Felix explaining the sense of his mind with words simple indeed but redolent of God's Spirit, presently recognizes the Evangelical and Apostolic man; and foreseeing that he would be an excellent servant of God, he began with harder words to try his constancy. But when after a sharper repulse, oftener iterated, he ever found him more solid; he offers him kindly embraced to Raphael of Volterra, who at that time presided over the Roman Province, to be received… Raphael destines him to Anticoli, where then the recruits of Religion were passing the year of probation… Here when he had completed the year of probation, he is at last confirmed in the bosom of Religion at Tetrica (which is commonly called the Mount of St. John), and thence is destined to Tivoli under the discipline of Michael of Susa…

[3] Four years after his entrance into Religion, when now the examples of that more illustrious life of his became known to the Brothers, he is called to Rome, he becomes quæstor of alms, to exercise the office of begging the daily alms. With an office of this kind there then was functioning Br. Angelus of Colle-discipuli, a man plainly Angelic: to whom when Felix had been joined as companion, he being not long after taken away by death, he himself is substituted into his place, and undertakes the whole office to be discharged… His habit, of thin and rude cloth, with which the captives of the galleys are wont to be clothed, was almost perpetual… and when it had sometimes been asked of him, he uses a habit ruder than the rest, for what reason he abstained from the common cloth of the Brothers (which, being better, could last more years than that ruder one) he most wisely answered… If thin and vile cloth can easily be had by me without price (especially the Superior assenting), why should I persuade myself that the better is to be sought by me under the specious title of long duration?… He was once begging alms according to custom, when, meeting unexpectedly a crowd of the youths who are nourished in the Roman College, he provokes them to render to God the accustomed thanks: when one of these, by name Marinus, secretly approaching from behind, so secretly puts a silver coin, which they call a Julius, into his wallet, which he carried filled with bread, he abhors money, that he could neither perceive him approaching, nor catch the sound of the coin. But scarcely had that silver piece fallen into the wallet, when Felix straightway exclaims, Jesus! Jesus! Jesus! There is doubtless a serpent in the wallet: alas! what a weight! And when he had at once betaken himself into the church of St. Eustace, to which he was near, the wallet emptied of bread, he shakes the silver Julius out thence and throws it among the refuse of the public way…

[4] John Baptist de Sanctis, a Priest of most upright life, Virginal in chastity, who was most familiar with the Blessed while he yet led a secular life, as being a companion from boyhood, asserted him without doubt a virgin; and so an enemy of all unchastity… that if he heard any less honest word uttered by another he presently blushed, and sharply inveighed against him with words… The birds of heaven not unfittingly claim among us the type of purity and virginal candor… wherefore since the little birds, which are wont to flee the sight of any men whomsoever, were by divine power so familiar to him, he uses birds familiarly. that frequently as he sat in the garden flying around, some settled on his head, some on his shoulders, some on his arms, some at last on his lap and played with him, they afforded a most certain proof of a pure soul. When on a certain occasion the man of God, coming to the house of Maria Tidellina, at the time when the family sat at supper in the inner court, was earnestly asked to take some food with it; scarcely does he take a little piece of bread in his hands, and break it into crumbs, when straightway there fly to him from every side the little birds, and from his very fingers graze the crumbs of bread with their little beaks…

[5] This holy man felt that any pleasure of sense, however small, which in eating is wont to insinuate itself beyond the laws of abstinence, was to be esteemed of no small account: indulging the sense in nothing, which he sometimes proved by his own example. For once when he had returned home with his companion from begging through the city before the dinner hour; he began to be earnestly asked by him, that he would together taste somewhat of a ham which they had brought cooked. Felix refused: but the companion, affirming that the dinner hour was not far off, which drew that little eating of ham to itself as the beginning of dinner, he laments for a slight fault; more ardently provokes Felix to it. The man of God at last assented, indulging the companion more than the pleasure: he ate a mouthful of the ham: presently so great a sting pricks his soul, that immediately turned to the companion, Alas! Matthew, said he, what have we done? And when Matthew wished to pursue the excuse of the deed with words, he, more swiftly withdrawing into his cell, pursued there that pleasure of sense with so many tears of penance, as if he had perpetrated a grave crime… Since therefore he most abhorred from those things which either patronize the belly, or bring the laws of abstinence into peril; sent once by the Superior to be the guest of a certain noble Roman citizen, when he perceived many incitements of gluttony on the table, he is anguished at a table more sumptuously prepared, which looked to pleasure rather than the necessity of life; presently to be anguished in mind, to cross his hands, to lift his eyes, and like one who is rolled among thorns now to turn himself to this now to that side, and frequently to exclaim within himself, O good God! O blessed Father Francis! where is conscience? where is virtue? With which while he fed his mind rather than his body with the viands, that hour of the banquet seemed to him longer than the space of a thousand days: after which returning home he affirmed, that those little pieces of bread, with which he fed at the Brothers' table, were to him more savory than all the delicacies of banquets…

[6] He gave a singular example of patience, when through a certain street of the city of Rome, Overthrown and hurt by a knight passing by, which is called the Valley, he walked laden with flasks; for he chanced upon certain beams obliquely occupying the way; which while, pressed by that grievous weight, he strives to step over, at that very time a certain noble man sitting on a horse could not so restrain the raging beast, but that with the iron hoof of its foot terribly trampling Felix's foot, it impelled him to a fall, and the flask being shattered by that fall poured out the wine. From this wound, when with blood flowing on every side he lay fallen on the ground, he not only felt no perturbation in his mind, but lifting his eyes to the knight, asked pardon as a suppliant that he had imprudently impeded his way: but that noble taking up his words with a proud laugh, urged his horse with the spurs, and withdrew farther off. After these things the man of God, rising by the help of his companion and others, while he takes his way to the Convent, he asks pardon for himself, thus spoke with himself: Go on, my ass, why dost thou limp? why dost thou groan? since thou art so lazy and slothful, that blow was truly owed thee. The greatest thanks I give thee, my God, that thou compellest me a lazy and idle animal to thee by these stripes. But not without the fruit of others was this patience of the servant of God: for that noble, when he had more deeply weighed within himself so illustrious a patience, began to be urged by so sharp a sting of conscience, that the next day he came to Felix; imputing the deed to his own fault. where when first he had possessed his presence, loosing the girdle from his loins and wrapping it about his neck, he asked pardon of the deed from him on his knees, promising a better fruit of life. But the man of God, who was proud only in this that he contended that no one was humbler than himself, excusing the noble accused only himself. Further amid these contentions of penance and humility Felix bore off that palm, that in sign of the friendship newly contracted he compelled the man to dine with him that morning…

[7] The works of charity which the servant of God was wont to exhibit to the poor sick, Visiting the sick in the hospital, how grateful and acceptable they were to God was declared by miracles. Felix had been accustomed more frequently to go to the hospital of the Lateran Basilica: in which while he sometimes ran through the several beds of the sick according to custom, turning aside to a certain sick man grievously languishing, he asks the ministers, whether wine were given him to drink. To whom when they answered that it was forbidden him by the physician, presently he bids a little wine to be brought him in a cup, and gives it to the sick man to drink: who when he had tasted the wine, straightway beyond all hope began to recover, and in a short time obtained health. Again while he surveys the hospital of the Holy Spirit, he perceives a sick man languishing unto death; whose health when it had been despaired of by the physician, the funeral rites were now being prepared for him by the ministers: to whom the man of God: What do you? said he, do you wish to bury a living man in the ground? The sick man shall not die, he heals two of them. but shall live surviving. The ministers laughed, excusing the man's simplicity. But he, when he had received from the altar a glass phial with wine, distils a little wine into the mouth of the dying man: then to the ministers; Take care of this one, said he, since he will quickly recover: and thence straightway departs. Scarcely had Felix carried his foot out of the hospital, when the sick man, returning to his senses, so swiftly recovers from the disease, that, restored to perfect health, the next day he flew out of the hospital.

[8] But of no less admiration was the testimony of divine providence worthy, to him asking wine for them, by which through the ministry of an Angel God willed to approve this charity of His servant toward the sick. For when for confirming the stomach of a certain sick man he sometimes needed red wine, asking a little flask from the wine-seller,

he is rather harshly repelled by him with words. From whom when the man of God prepares his departure, behold a certain splendid youth, the price is paid by an Angel: hitherto unknown to all, suddenly appears; and producing a golden coin says to the wine-seller, Lo the price, O merchant, of as much wine as you will; give it out to this man: and when he had said these things, straightway vanished from sight. This testimony of divine liberality was then followed by another, from which it was easily clear, with what hatred God the Father of the needy pursued avarice, especially toward the poor. For when Julius Fulchus, a Roman citizen, was wont more frequently to bestow on Felix little flasks of purple wine, the man of God once coming to him, when he had received from his wife the greater flasks of white wine full as the accustomed alms, brings forth the little flask of the sick to be filled with red wine. But the woman, since she had laid up that wine for herself, which alone she used, greedy of it, raising a great clamor stirred up complaints, and reviled the man of God as a too assiduous and troublesome petitioner, the woman refusing to give the same, and at last repelled him. Which when it became known to Julius her husband, lest he should grieve his wife, he secretly fills the little flask received from Felix's hand with red wine, and gives it to the man of God to be distributed to the sick. But the most liberal God, to whom the woman's avarice, especially toward the sick, had greatly displeased, took vengeance on the woman with an equal punishment, that He might give in her examples to posterity. For after these things when the woman, sitting at table, had ordered red wine to be drawn for herself, she herself is deprived of the same. the cask, by divine power emptied, refuses thenceforth to pour out wine for the woman: for she who toward the poor sick had been dry of piety, and by the vice of sordid avarice had denied wine to the poor, it was indeed just that she should experience the dryness of divine liberality, and that, the cask being dried up, the wine should flee from her.

[9] But what happened in the year one thousand five hundred and eighty is not to be passed over in silence. So grave an abundance of diseases this year raged in the city, that he may succor the sick, that the hospitals and the houses of the city, and with these the Roman convent of the Brothers, swarmed everywhere with the sick. Wherefore for the man of God, especially now weighed down with old age, no small labor was imminent, whereby he should provide things necessary both for the household and for the poor little folk of the city. But charity supplying strength and forces, while solicitously running here and there through the houses he cares for the affairs of the sick with all zeal, and performs to them his offices, among other matrons of the city of Rome he sometimes goes to Virginia Savelli, a woman illustrious by birth and more illustrious by piety: from whom when he asked many things to be administered to him for the relief of the sick, she, Surely, said she, my Felix, I will most willingly give all: But since almost all the household servants are sick at my house, take a written note in my hand, and carry it to the apothecary, from whom thou shalt receive what is necessary for thee. To whom Felix, Why, said he, dost thou mention a written note? I plainly have need not of a note, the sick steward bidden to rise, but of thy Nannius the steward of the house, who in thy name should administer to me the things that are necessary. But Virginia, Indeed, said she, Nannius himself, whom thou askest, sick of a fever more grievously than the rest, lies in bed. Here the man of God, Do not take it ill, he takes him with him and heals him. said he, O Virginia, let us go to Nannius. And when they had together come to Nannius, Why liest thou here, Nannius? said Felix: rise more quickly, for I have need of thy work. To whom Nannius, dost thou mock me in jest, Felix? Dost thou not see me so burning with fever, that I scarcely find a place of rest in bed? But Felix: Thou of little faith, why doubtest thou? Now rise, and let us together go to the work of piety. Presently the feverish man rises, that he may obey the word of the man of God; and the heat of the fever being suppressed by a greater ardor of piety, scarcely does he begin the journey with him through the city, when the fever yields place to the busy charity; and departing at God's command, it left the man free, thenceforth more ardently panting after the offices of piety.

CHAPTER II.

The dexterity and efficacy of him reproving vices.

[10] But since such is the nature of true and perfect charity, that it not only benignly cares for the conveniences of the body, Reproving vices he does not offend. but also more abundantly diffuses itself to the better goods of the soul, by which men are made better; the holy man, if he beheld any walking through the city either blaspheming the name of God, or uttering obscene words, or doing anything else wicked, harshly chiding them deterred them from the crime. Yet in this holy man a thing most worthy of admiration was, that although with free chidings, framed in that rude and simple style of words, he reproved sinners; yet no one ever departed from him exulcerated in mind, or took the chiding grievously: which it pleases to confirm by some examples. About to beg the daily alms he once betook himself to the house of a certain noble woman, Thus a woman bare-breasted, who since she inclined toward the Capuchins with a singular inclination of mind, provokes the man of God to spiritual colloquy. She, since from the corruption of that time she wore her breast bared and uncovered, the servant of God taking it grievously answers nothing at all to the woman asking many things, but only with his face fixed to the ground pours forth tears. The woman taking this ill, addresses him with these words: What is it, my Felix, that thou bringest forth no words, nor deemest me, addressing thee, worthy of an answer? Has any injury been done thee by me, which thou canst not dissemble? To whom the man of God; I will tell, said he, sister, first by silence then by words he reproves: what the cause of my silence is, for neither can I contain the grief conceived in mind: I pray thee take me not ill speaking. Thou truly grievously injurest thy reputation, O Sister, when thou doest that which is neither becoming, nor honest for thee. Art thou not ashamed to go forth in public bare-breasted? The merchandise which is exposed to the open is for sale: he desires to be plundered, who carries his treasure publicly. Why dost thou bare thy breast, unless to please others? But that which pleases easily allures the soul to the desire of itself. What need is there here of dissimulation? Thou excitest scandal to the little ones, thou drawest very many to dishonest appetites of the flesh, thou woundest the conscience of the weak. Now weigh with thyself in how great peril thou art: for this fault will doubtless be imputed to thee before God the judge. But of what chastisement thou art worthy, let Him know, who in the Gospel says; But whosoever shall scandalize one of these who believe in me, it is expedient for him that an ass-millstone be hanged about his neck, and that he be drowned in the depth of the sea. These things he uttered with so ardent an impulse of charity, that that noble woman, although lanced by the goads of free truth, yet bore the correction with an equal mind, by which moved she is amended, so that presently, with the girdled mantle covering her bare breast, not without tears she answered the man of God, Blessed be thy tongue, O Felix, from which these words of life have come forth to me: now no one henceforth shall behold me walking with bare breast. And preserving inviolate this purpose of mind to the close of her life, she declared by her own example how admirable a force there was in his chidings to move minds and to allure to virtue.

[11] In this way reproving very many illustrious women also, of any other defects whatsoever, he almost always attained this, that he propelled them to the study of virtues. another, obstinate, he treats more harshly. But indeed if he understood any consulting less for their honesty, or sprinkled with some stain; he so long agitated them with harsh chidings, until they returned to the pristine dignity of life. Wherefore when he had often in vain reproved a certain illustrious woman of the City, who labored under a grave reputation with very many; she once, a servant being sent to Felix, asks of him a garden salad. To whom the man of God, Far be it, said he, that I should impart a salad to her who neither fears God, nor dreads the scandal of men: and dismissed the messenger without the salad. For he was endowed with so great fortitude of mind, that when it was a matter of the honor of the divine name or the peril of souls, he feared the countenance of no one at all: which by the following example will be still more luminous.

[12] Julius Antonius Sanctorius, a Cardinal of the Holy Roman Church, called of S. Severina, He indicates to the Cardinal Protector, at this time presided by his protection over the Order of the Capuchins: who although he excelled in erudition, prudence, innocence, and zeal of religion; yet very many things were done in the Order by his authority, which ruined the free administration of the Superiors of the Order, whence a grave perturbation arose in the Order, and the regular observance was not lightly imperiled. When this affected the man of God's mind with grave grief, he awaited the opportunity of time, in which he might open the peril of the Order to the Protector. Which at last having obtained, he intrepidly approaches him: and when first he had paid him due honor and reverence, he addresses him with these most free words. that grievously, sin is committed by him against the Order, Most ample Cardinal, no one is ignorant that this Religion was commended by God to thy protection and patronage. Nevertheless take care that thou fulfill the counsel of the divine mind, and foster it by thy protection, not overwhelm it by thy command: lest God the author of this Religion at some time exact of thee a severer account of it.

[13] To whom the Cardinal Protector, Whither tends this? Felix. Presently the man of God, I admonish these things therefore, said he, that thou carefully beware, lest while thou thinkest thou rightly administerest the Religion, thou harm the same by thy authority. Give pardon, Most Illustrious one: for neither can I keep silent the damages of the Religion, which are wrought by thee as author, although ignorant. Dost thou feel it to be right with thee, that the most grave Fathers of the Order, about to narrate to thee true things of the affairs of the Religion, when they have long and much watched the thresholds of thy chamber, have at last all access to thee precluded; while very many others, while he too much intermeddles with its government: who have no name or merit in the Religion, find all doors open to themselves, and most easily persuade thee of false things for true? Dost thou think it to be right, that, since entangled with greater cares thou hast very many affairs of the Religion less examined, yet of those which thou knowest not thou unadvisedly assumest to thyself the administration, and so easily of thy own accord ruinest the rights of the Superiors, to whom the governance of the Order pertains? Dost thou judge it to be right, that what has been sanctioned by the Fathers by a firm law and once rightly judged, thou pluckest up by thy authority; and thinkest nothing alien from the right, to bind others indeed more severely to the keeping of the laws, but to exempt those whom thou holdest beloved more than is fair from the power of the laws and of the Superiors? Is it fair, that, since the condition of individual Brothers escapes thy knowledge, yet thou destinest them without the Council of the Fathers to various monasteries, from which sometimes scandals arise? Does it finally seem right to thee, so to draw to thyself the administration of the Provinces, that, no counsel communicated with the General Minister, thou institutest Commissaries, suspendest chapters, makest void elections, and what has been constituted for the right administration of the Provinces thou overturnest by thy authority, so that, whence tranquility ought to be born to the Religion, a grave perturbation arises?

[14] These things thou indeed doest with a mind not unjust: but

how disastrous they are to the Religion, thou hast not yet held perceived with thee. and admonishes that he thenceforth abstain from it. Wherefore, if my counsel pleases thee, Most Illustrious one, do not intermeddle with the administration of the Superiors. To the Superiors of the Order the administration is committed, to thee the protection. To them it is given that they care for their proper flock, to thee that thou foster their right administration and protect it by authority. They for the flock entrusted to them are about to render an account to God, thou, if thou art wise, abstain from the administration of the flock, that thou mayest keep thyself pure for that day. These and very many other things pertaining to this matter, with tears arising, the man of God pursued with so great vehemence of spirit, that the companion, terrified by that free speech, feared lest the Cardinal would take the words too bitterly. But the contrary happened. For the Cardinal, receiving this freer chiding of the holy man with an equal mind, acquiesces in the counsel, and recalls his mind from what he had begun: and from that time conceived so great a veneration in his mind toward the man of God, that very often thenceforth he begged his suffrages for himself before God. For such a nature is implanted in the ingenuous, that those by whom they feel themselves justly corrected they pursue after the correction with greater love. Thus Boverius: but truly with a greater apparatus of eloquence than befits the rustic simplicity of Felix, and exaggerating all things beyond verisimilitude, as if under the appearance of protection the Cardinal had exercised almost a tyranny, he the most loving of the new Order. But whence could he have these things so, except from his own ingenuity and perhaps some abuse of his time? John Baptist Perusinus seems to insinuate complaints carried by Felix to the Cardinal: but of what sort these were, he does not indicate: and although by that very thing he sufficiently hints that they were against the Cardinal; it is not credible that they were expressed in the Processes, which were to go through his very own hands and eyes. Meanwhile the more vehement spirit of that author is here recognized, which it is fitting the reader be admonished, that he attend rather to the substance of the matter than to the expression of the words, since he has fallen into some like invectives of his, especially against the Observants. Now let us proceed.

[15] Bernardine Biscia at this time was held among the more celebrated Jurists: He teaches a Jurist to attend to the Crucifix rather than to books, whom when the man of God had on a certain occasion found in his study, hemmed in on every side by books, bent over his studies; Bah! said he, Bernardine, how many books hast thou here heaped up? Whither tend these? To whom Bernardine, Knowest thou not, my Felix, that from these the prudence of the Law is learned, lawsuits are settled, and his own right is rendered to each? But Felix, Would, said he, that under the cover of books the vice of avarice did not often lie hidden! whereby less is provided for the right, more for private utility, and lawsuits and quarrels are nourished among men, and at last what was well constituted by the ancients is ill ruined by very many. But believe me, Bernardine, this abundance of books will profit thee little, unless thou first well learn Christ the book of life, and from Him draw the understanding of these: for He alone is, who teaches true prudence of the Law, opens obscure senses, solves entangled questions.

[16] With this same spirit of free charity, if he found any Brothers in the monastery either disordered in manners, Brothers offending or given to laughter, or at last colder and lazier in the progress of the spiritual life, freely chiding them, with a brief discourse indeed, but with much salt scattered, he provoked them to the studies of virtues. And since he was a most keen champion of poverty, he was wont to admonish the Superiors themselves, if ever in building houses they exceeded, the law of humility and modesty observed. And so it came to pass, that although in those earlier times of the Religion the Superiors in the building or restoring of houses, on account of the peril of profaning poverty, were more rigid (whereby it came that any construction of walls, nay even the Superiors he reproves. which inclined only to greater convenience, seemed to them superfluous and plainly hostile to poverty), yet, moreover terrified by the cries of Felix, whom they were not ignorant to be endowed with God's spirit, they scarcely dared to restore ruinous things lest they should strike into an excess of poverty. But the younger Brothers, whom he perceived to delight either in a better habit or more cultivated clothing, modestly carping at them, he affirmed that the greatest ornament of a Friar Minor was the poverty of garments and contempt of oneself; and that the more uncultivated and despised the habit was, the more glorious did the Friar Minor appear.

[17] But although Felix in no way abhorred from the conversation of those, Having set out to Cantalice for the sake of peace, whom either by his own example of life he could profit, or by whose intercourse he himself could be helped; yet from the conversation and familiarity of relatives and kinsfolk he so abstained, that as soon as he said Farewell to the world and his relatives, he wholly shook from his mind all love of fatherland and kinsfolk. Wherefore, as if, an exile among men, he lived without fatherland and kinsfolk, regarding his kinsfolk as strangers, he so resolved to love all as kinsfolk out of charity, that he guarded against the conversation of all to himself: so that scarcely once did he go to Cantalice, urged by a graver cause. And this was the cause. When among the townsmen of Cantalice very many hatreds and dissensions raged, the man of God had obtained a Pontifical Indulgence for the town from Gregory XIII, by which he might settle the arisen dissensions, and conciliate peace among them. For this cause when he had betaken himself to Cantalice, yet, that he might flee the visitations of kinsfolk and others, he would not enter the town; but turning aside to a certain house of a rustic farm, called Calcanalia, the ancient possession of the brothers, there he is received by his brother-german, the elder by birth, into the house. And when supper was being prepared for him by his sister-in-law, he makes beans be found before the season. Felix to her, Why, said he, dost thou take so much solicitude upon thee in preparing supper? God will minister us food: only going to the garden gather us thence fresh beans from the stalks. Scarcely then had the bean-stalks begun to flower: wherefore the sister-in-law to Felix, Bah! what sayest thou, Felix, the season of beans is not yet ripe, that thou canst feed on them: what of it that the bean-stalks have scarcely yet brought forth whole flowers? To whom the man of God, Thou art deceived, said he: if thou go to the bean-bed thou wilt find beans, which thou mayest gather. Again the sister-in-law: Provoke me not in vain, said she, to the bean-bed: for not until the twentieth and thirtieth day will the bean-stems bring forth beans fit for eating. But Felix; Hasten, said he, contend not: for God is able to minister us beans for eating. The sister-in-law obeys the command of the man of God, led by reverence for him rather than hope of beans. What more? she found in the stalks so many full bean-pods, God ministering, that from these she brought a full little napkin to the man of God, admiring the divine miracle. Further, lest anyone should doubt that beans of this kind were given from the bean-stalks, rather than from heaven; after these things not even one bean-pod, until the bean-season came, was found in the bean-bed.

[18] He chiefly assailed with words those Brothers of the Order, who were more softly than is fitting for a religious man affected toward parents and kinsfolk, He chastises affection toward kinsfolk. or were held by the desire of often seeing them. Wherefore when a certain young Priest of ours had on a certain occasion asked of him some little Crosses, which he for the sake of devotion, and to nourish in the souls of seculars the memory of the Lord's Passion, was wont to fashion with his hand and distribute; straightway he is asked by him, whither he asks those crosses. To whom the Priest; That I, said he, about shortly to set out to my fatherland, may distribute them to my parents and kinsfolk. But Felix, Whither, said he, dost thou go to thy fatherland? He subjoins, That I may see my own. To whom the man of God, And who are thy own? And when he had explained his parents and kinsfolk and his progeny; presently the holy man; Alas; pitiable Priest! dost thou commemorate these to be thine own, whom thou long ago didst leave with the world? They were indeed once thine own: but as soon as thou didst renounce them with the world, thou art deceived, they are not thine own, but strangers. Wherefore say not in any way that they are thine own, since thou art dead to them: but consult better for thyself, and, if thou art wise, let not thy parents see thee going forth from the convent; but dwelling with thyself pray to God for them: for so thou wilt be able to profit thyself and thy parents more.

CHAPTER III.

The charity of Felix toward God, his esteem with all, his blessed death.

[19] With how great charity toward God he burned became not obscurely known: Burning with love of Jesus, for he was affected with so great a pleasure in the utterance of the name of Jesus, that he could not speak it without tears. That name he loved above all things, and was wont to pronounce it so sweetly, just as if he had honey in his mouth. Wherefore he had composed certain rhymes for himself, of rude meter, not perfect in numbers or artificially elaborated, but full of spirit; which either alone he was wont to sing, or sometimes, when he found in the houses of nobles girls playing the harpsichord, to offer to them to be sung; with whom he himself, drunk with God's spirit, sang together. Some of these, gifted with Latinity, yet nothing changed from their meter, lest they wholly perish, I have thought to be referred here.

O fount of divine love, That I may love Thee, and kindled With the flame of ardor run after Thee, Thou hast written for me in my soul. Jesus, for this Thou hast fashioned me, That I may love Thee, my God.

Jesus my sweet spouse, True goodness of love, On the membranes of my heart Write Thou within and without, How much Thou hast loved me, and for my sake How great things Thou hast done in my flesh, That I might love Thee my God.

To Thee I cry vehemently, And I thirst for Thee so ardently, That for love of Thee I languish. My Jesus, hear me crying, Hear me weeping and loving May I not feel the repulse of love.

My Jesus, my sweet love, Now my heart has flown to Thee, And in Thy bosom has spread for itself The little bed of its love. With Thee therefore let it ever lie, Let charity and love recline with it, Let them adorn the little garden of the mind.

Jesus, sweet Son of Mary, The love, hope and desire Of the souls seeking Thee, How great a good would he possess, Who held Thee alone in his heart?

Jesus, joy of the Angels, Whom whoso tastes, of other Goods can no longer hunger For the delights: For in Thee alone he has, Which the mind cannot grasp, The celestial riches.

[21] When on a certain night for an hour and a half he had prayed in the farthest corner of the church; and by His sight he is refreshed. presently rising thence more swiftly, like one who burns with a certain celestial flame of love, he takes his way to the sacred altar of the Eucharist, repeating only these words with his mouth more often; O my Jesus! O my sweet love! When with this ardor of charity he had come to the altar, behold he beholds the sweet Jesus, suffused with light on every side, and bearing before Him a childlike form and aspect,

standing on the very footstool of the altar. Whom when, prostrate on the ground with his whole body, he had with the highest humility of mind adored, presently rushing into His embrace, he began to strain Him with so many arms not so much of body as of love, to receive Him with so many kisses, to sprinkle Him with so many waves of tears drawn from the inmost fount of charity, that, almost submerged in this torrent of celestial pleasure, he thought there was no life remaining to him except in the embrace of his sweet Jesus. When long he had possessed this divine vision of the little child Jesus, the child at last withdrawing His divine presence from him, left the man of God plainly drunk with celestial delights.

[22] Further, the splendor of miracles and the light of virtues coruscating from this man in the eyes of all, He is everywhere held a Saint, so public and common an opinion of his sanctity had become widespread in the city of Rome, that by all while yet living he was proclaimed a Saint and Blessed. Him illustrious men, him religious men, him Prelates, Bishops, Cardinals of the Holy Roman Church, and the Supreme Pontiffs themselves venerated; so that the frequent sight, which often is wont to generate contempt in minds, did not diminish the devotion conceived by all toward him, but rather increased it. For such is the force of true virtue, that it allures to itself the minds of mortals and renders them ever more desirous of it. For neither is it to be reckoned true virtue, unless we deem those whom we behold adorned with it worthy of honor and love. Julius Antonius Sanctorius, a Cardinal of the Holy Roman Church called of S. Severina, whose prudence and authority in the greatest affairs was perceived by the City, even to the Cardinals, pursued the blessed man with so great a veneration, that he received his words, though simple, just as if they proceeded from God's mouth. Felix Peretti, as long as he was engaged in the Cardinalitial dignity, was so wonderfully affected toward the blessed man, that when he met him laden with bread in the way, he asked bread of him, on which alone he fed at table. But when, raised to the highest summit of the Pontificate, under the appellation of Sixtus V, he held the Roman chair; he exhibited to him so many signs of veneration, that, had he not, prevented by death before the Process of his life was completed, ended his days, he would doubtless have referred him into the Album of the Saints. But what increases the faith of this matter more, there is extant a most clear testimony of St. Philip Neri concerning the blessed man: who placed him commonly among the greater and more illustrious servants of God who flourished at that time. But neither had he procured for himself a less fame of holiness with our own. For since in him so great integrity of life, and to the Capuchins. so great a regular observance of discipline, so great a splendor of virtues, and so celestial a conversation was beheld, that it carried away all to admiration and imitation of him; the Brothers had conceived no other opinion of him in mind, than that which is wont to be conceived by all of a perfect and celestial man.

[23] Now Felix, heavy with the number of years, was passing his seventy-fourth year, of which forty he had consumed in the daily office and labor of exacting alms. Foreknowing his own death, Further, the long fasting, the vigils, the macerations of the flesh, the daily labors, had begotten for him very many diseases, with which he was assiduously afflicted. Wherefore when God had resolved to confer both an end on the diseases, and rest and the celestial reward on him wearied by the labors of so many years; that all his sanctity before God might be more luminously perceived, He willed him to be honored long before his death with the greater signs of love, which are wont to be exhibited by God only to His friends. For He opened to him, while praying, both the future close of life, and the things which were either to precede or follow it, so to a nicety, that nothing of those things which were to happen lay hidden from him at all.

[24] The time of the General Chapter was now drawing near, when the Brothers conversing of the future votes of the electors, and feeling diverse things among themselves, he says, I, Brothers, he says that his voice in the Chapter will be heard in the whole City: am about to bring a voice in this General Chapter, which will everywhere be heard. Almost the same he also answered to a certain Brother Mark, of the family of those called Observants, an exactor of alms, who when (whether in earnest, or in jest I do not inquire) had thus addressed the man of God; Felix, now the sandals will have to be laid aside by the Capuchins, since by the Pontiff's decree to all the Orders of B. Francis the use of clogs is shortly to be prescribed, straightway Felix to him, Surely, said he, the Pope is the Lord of all: but I shall shortly utter a huge cry, by which the whole city of Rome is to be moved. And further it is certain that this happened at his death, which a little after, while the General Chapter was being celebrated, occurred.

[25] Wonderful was the patience of this blessed man, both in bearing the pains and troubles of other and of his supreme infirmity. For neither, on account of the cheerfulness of countenance and mind, which he bore in these, death approaching he rejoices, did he seem to the rest to be sick. For sometimes saluting the disease as it were a little brother, he conversed amicably with it. At other times composing dialogues with his own body, which he called by the wonted name the little Ass, he reproached it with sloth. More frequently however, singing his little songs, he seemed to pour himself wholly into the praises of God. Further at this time, which he was not ignorant would be short for him until the close of life, he so studiously bore his mind (as it seemed) joined with God, that he seemed ever to enjoy His sight, and to converse with Him: and so many groans and sighs in the meanwhile he drew from his inmost breast, that nothing of his spirit now desired except to emerge from the body and to fly into the bosom of God. Wherefore when he had learned from Dominic Galliardello the physician, by whom in this infirmity he was tended, that he must shortly migrate from this life; he began to be suffused with so great pleasure, that lifting his voice as high as he could, he exclaimed, Thanks be to God, thanks be to God; and thenceforth seemed so absorbed in mind into God, that when amid these the honorary page of the Ambassador of the King of Spain, who in his name had visited the man of God, asked of him, what message he ordered to be borne to him; he answered plainly nothing else, than that he began to sing the verses of a certain little song of his, conceived in these words:

Jesus, Jesus; my love, Why dost Thou delay? take my heart. And that now or for eternity, Never restore it to me.

[26] But now the end of the blessed man approaching, when he had expiated his soul with a most devout Confession of his sins full of tears, and he holily renders his soul. he asks to be refreshed with the sacred Body of Jesus Christ, as with a certain celestial viaticum, with which he might go to God. Which being brought, when, after the Priest's absolution, he had brought forth those sacred words of the Church, O sacred banquet, to the very end with a singular sense of piety, and with the highest humility had asked pardon of the Brothers (as is an ancient custom with us) if perchance he had harmed anyone by depraved examples of life, he mingles himself sacramentally with the Lord, shortly to be more happily absorbed by Him in that beatific fruition of Him; afterwards he asks the Brothers gathered round, that they resound Thanks be to God with him. And they crying out Thanks be to God, he more at length gives thanks to God, chiefly for the gifts of religious vocation and perseverance conferred on him. Then truly to be borne more ardently into God, and as if he contemplated the celestial glory with his eyes, forgetful of all things, he began to murmur his little songs: so that of him it may be permitted me to assert that, which of St. Malachy once Bernard wrote, I see a man secure in death, and not yet dead secure of life.

[27] This blessed man was of body indeed of short stature, yet honorably corpulent, and of firm strength. The form of his body. His forehead was ample and furrowed with wrinkles: his nostrils open, his head largish, his face manly and bearing before it gravity; his eyes keen, inclining to blackness; his countenance cheerful, and wrinkled; his beard rather dense, not long, but uncultivated; his voice agreeable and resounding; his speech finally of such a kind, that although it was rustic, yet he had so tempered it with simplicity and humility, that the rusticity brought him comeliness.

CHAPTER IV.

The burial, miracles, the salutary liquor emanating from the body.

[28] But scarcely had that happy soul of Felix, the burden of the body laid aside, The relics of the dead man are eagerly snatched. passed into heaven; when, the fame of his death disseminated through the city, presently the more illustrious men of the city of Rome, among whom the Master of the Horse Colonna is numbered, flock to the Capuchins, plunder the cell of the blessed man, the torn coverlet, the straw, the bed, the little table, the wallets, the sandals, in short whatever they find in it, on account of the very great opinion of sanctity which they had conceived of the blessed man, carry home; and grow so hot with devotion toward him, that, the cell itself swept with brooms, they carry off with them the dust and refuse. The Ambassador of the King of Spain bore the habit, in which the blessed man had ended his last day, obtained by the prayers of the Cardinal of S. Severina, Protector of the Order. Finally no one greedy of gold ever so eagerly plundered a dug-up treasure, as these scraps and parings of the blessed man were plundered by these. The next day the whole city, moved, flocked to the monastery: and when the body of the blessed man had been placed in the church according to custom, so great was the religion of the crowds rushing upon it; that the four Brothers, whom the Guardian had destined to guard it, could not at all keep them off, but that they cut off the habit often changed. About the twentieth hour of the day the Cardinal Protector came thither, and when he had summoned the Guardian to him, The body being frequented by the chief matrons, he commands him, that he make abundance of the sacred body for Camilla Peretti, sister of Our Most Holy Father the Pope, Felice Colonna the Ambassadress of the King of Spain, Joanna Gaetana, and some other most illustrious women. Wherefore it, now removed from the sight of the people, is compelled to be exposed again publicly in the chapel of the Conception. But scarcely was the bier, in which the body of the blessed man lay, beheld by the crowds; when suddenly one voice of gladness of all bursts into heaven, of those acclaiming glory and benediction to the blessed man: and so vast presently was renewed the frequency of the people flocking to the bier, that it could scarcely be carried by the Brothers into the chapel and placed in it. There those most illustrious women, who once had had familiarity with the holy Man, receiving the body with the highest veneration, admired above all the candor and softness of the flesh. Then they were astounded at the flexible and tractable limbs, which seemed to be of one living. But when they beheld the feet, which once cracked, harsh and bound with mud and cold they had so often beheld, then whole, delicate, and opened by no cracks at all, they scarcely through the astonishment of the matter believed their eyes. Hence they began to seek them with so many kisses; that since with these their piety could not yet be filled, they watered them with poured-out tears.

[29] After these things while the Brothers rendered the just funeral rites to the dead body, God willed to illustrate the glory of His servant with some miracles. an energumen being brought, For a certain Lucretia, daughter of Bernardine Cotta, the Vicar-judge of Our Most Holy Father the Pope, was ill vexed by a demon, whom the blessed man while living had often been wont to console with words. To her the demon,

on the eighth day before he departed from the living, revealing the future death of the blessed man, says; We must quickly go hence: for that gray-clad one of thine (by this name he called the man of God) will shortly be taken out of the midst. Therefore, the death of the holy man heard, the parents take care to have Lucretia led to the Capuchins. But the demon, when he understood that his extreme departure was imminent to him, so agitates her beset with threats, terrors, furies, that even until the third day he precluded the access thither for her. But on this Wednesday, while the just rites are being paid to the body of the blessed man in the choir, the possessed woman, led into the church, is received within the rails of the presbytery: where that tartarean spirit began so direly to torture her, that, dashed to the ground, she seemed almost to be giving up the ghost. At this very moment of time the Ambassador of the King of Spain coming thither, obtains from the Guardian, that the body of the blessed man be carried to the possessed woman. But scarcely does the bier with the body appear in the presbytery before the possessed woman, when that enemy of the human race, foaming out his extreme furies against the woman, invades her with so many and so great torments, she is delivered: that he drew abundant tears of piety and compassion from the eyes of all beholding. And so it came to pass, that a certain Priest, putting on a Stole, by the name of B. Felix invoked compelled the evil demon to depart; and placing the hand of the dead body on the head of the possessed woman, begged the merits of the blessed man for the woman's deliverance. But she, a little after free from the demon's command, rising, when before the altar, kneeling, she had pursued God with praises, then falling upon the body of the blessed man, began to give so many and so tender thanks to her deliverer, that she roused all to extol the glory of the blessed man. But the Brothers, the deliverance of the possessed woman being certainly ascertained, lest by their praise they should be wanting to the glory of the divine majesty, the Office of the Dead being intermitted, all together sing the Hymn Te Deum laudamus, and commend the virtue and magnificence of God in His servant.

[30] Further, moved by this deliverance of her daughter, Constantia the mother of Lucretia, with Achilles her son-in-law and his parents, whom she had before pursued with the highest hatred, hatreds are composed, conciliates peace, and fulfills the prophecy of the holy man: who when, while yet surviving, he had often in vain exhorted her to lay down hatreds and enmities, had at last addressed her with these words: Constantia, now the evil demon holds thee bound by these hatreds: but a day truly will come, when he will be to thee the cause both of laying down hatred and of entering into peace: which plainly happened to her in the evil demon's ejection and her daughter's deliverance. On this very day when the son of Lucretia Matthei, who was once familiar with the man of God, hearing is given to a deaf one, was deaf, she coming to the body of the blessed man with her son, prayers being poured out to him for the cure of her son, provokes her child to put the finger of the blessed man into his ears. When the boy had done this, presently by the merit of the blessed man the deafness being put to flight, he exclaims to his mother, Lo I hear, mother, and perceive thy voice and that of others. Which thing moved the people, to celebrate publicly the praises of God and of the blessed man together.

[31] But this above the rest admirable: for a certain woman of Siena, speech to a mute one, at the time when the body of the blessed man was first exposed in the church, when she had cut off for herself a particle of the habit, with this a certain Neapolitan youth, who had been by nature mute from his mother's womb, touching his tongue for himself, presently loosed from all impediment of tongue, obtains speech: whose truth appears from the process. To these let Diana Astobassa be added, who when, on account of the miscarriage of her offspring, a hemorrhage is cured. she dangerously labored with a very great flux of blood; the fame of these miracles heard, which concerning the blessed man were spread abroad, since she could not venerate the body present, invoking his merits, she was straightway delivered from the flux of blood, and shortly rendered unharmed.

[32] When by this fame of miracles almost the whole city, moved, flocked to the monastery; by the common counsel both of the Brothers and of the Cardinal Protector it was established, The body being carried to the cemetery, that the body of the blessed man be altogether given to burial. But it had to be awaited for a while, until the leaden sarcophagus, in which the Cardinal Protector had resolved to enclose the body, was completed at his expense. The third day having now flowed by, the fourth had come, since the holy man had rendered his spirit to heaven; when his body, which thus far was affected by no foul odor (as the other bodies of the dead), hidden in the leaden coffin then placed in a wooden sarcophagus, is buried in the common cemetery of the Brothers. There while it lies, and Br. Urban of Prato came thither often to pray, more attentively on a certain occasion contemplating the sarcophagus, he perceives certain drops of water flowing from it, which he, admiring, approaches nearer, a salutary humor is found to drip, to inspect the matter more diligently. And when he had found those drops of humor to gush from a certain nail, which had penetrated to the body; a saucer being placed under, he collects the flowing liquor. This when he had given as a gift to a certain Virgin, who was called Felix the African, a Sister of the Third Order of Our Holy Father Francis and once a disciple of the blessed man; she anointing very many sick, and especially those laboring with scrofula, restored to them health.

[33] Meanwhile, the body of the Blessed Man being enclosed in a marble chest, and placed in the chapel of the Crucifix, Felix the African, it bursts forth even from the marble tomb, who had experienced the divine virtue of that liquor, awaits an opportune time, in which she might be able to approach nearer to the tomb of the blessed man, to explore whether by any art or means she could attain the liquor. The marble tomb often sweated, moist with that sacred liquor: which the sacristan, wholly ignorant of the matter, daily wiped off with a linen cloth. Which when it increased the desire for the Virgin, she resolved at last in her mind to try the matter; and joining to herself as companion Septimia, sister of Maffei a Cardinal of the Holy Roman Church, opens to her the counsel of her mind, and easily obtains from the sacristan to enter the chapel of the Crucifix and to pray at the tomb of the blessed man. A little drill with which she might perforate the tomb, led by desire rather than prudence, she had prepared for herself coming thither. But when with it she had in vain attempted to bore the marble chest with all the force she could; turned to Septimia, The matter, said she, O Septimia, as I see, is not to be accomplished by human, but only by divine help. Wherefore, if it pleases, imploring the help of God and of the blessed man, let us perform five times the Lord's Prayer with the Angelic salutation, with all the devotion that can be done. When each had done this, again attempting the work with the little drill, and eagerly received it heals many. so easily they bore through the marble and leaden sarcophagus, just as if they were of wood or wax, even to the body. But when no liquor flowed thence, tying a little sponge to the head of an iron wire, they put it more deeply into the hole: which when they had drawn out suffused with that liquor, glad they so often repeat this, that they claimed for themselves a full phial of it. Then, the mouth of the hole being most diligently stopped, with it they confer health on so many sick, that, the fame of it being everywhere diffused through the City, a not uncertain rumor reached the Pontiff. He, summoning to him Rusticucci the Vicar and the Cardinal of S. Severina Protector of the Order, Cardinals of the Holy Roman Church, asks, what this new liquor of the Servant of God is, of which by the discourse of all so wonderful things are brought to him. To whom when the Cardinals answered that they were wholly ignorant of the matter, he greatly commands the same to inquire more diligently into the matter and report. The Pontiff orders the matter to be explored:

[34] The Cardinals therefore, fulfilling the Pontiff's commands, ask of the liquor the Guardian of the Roman convent called to them. Who when he affirmed that he was wholly ignorant of the matter, and that no mention at all of a liquor of this kind was made in the convent (for the matter was thus far unknown to the Brothers) and said that he greatly wondered at this, that very many coming to the convent asked for themselves a liquor of this kind; this brought the Cardinals into the greatest suspicion, lest something human lay hidden under that liquor. Wherefore inquiring into the matter more diligently, when they had at last perceived its first origin, they report to His Holiness. He straightway commands the tomb, in which the body of the blessed man lay, to be opened; and the more celebrated physicians being applied, what is to be thought of a liquor of this kind, to be most accurately examined. This command of the Pontiff received, the Cardinals, leading with them the Paduan physician Cordella, and certain others who in the City were more celebrated, toward evening betake themselves to the Capuchins; and the doors of the church being closed, they bid the sarcophagus of the blessed man, carried into the midst, to be opened. The marble chest therefore first being laid open, when the leaden one was opened; in it a great abundance of a certain clear and odoriferous liquor is beheld: of which the physicians discoursing, and the physicians judge it to be beyond nature. discover by one consent very many things in it which exceeded the natural order. Wherefore the Cardinals, when they had drawn the greater part of that liquor for themselves, by a precept caution the Guardian, that he thenceforth, unless a faculty obtained from them, permit not a liquor of this kind to be drawn: which for the space of two or three years, in which the liquor emanated from the body of the blessed man, was to a nicety observed by the Superiors of the Roman convent.

MIRACLES

Selected from the Manuscript processes by Zacharias Boverius in the Annals of the Capuchins.

Felix of Cantalice, Capuchin at Rome (B.)

FROM THE ANNALS OF BOVERIUS.

CHAPTER I.

Examples of the prophetic spirit in Felix.

[1] Of those things which this most happy friend of God foretold by a prophetic spirit, it pleases to narrate some which seemed graver, the rest being either passed over in silence or indicated in passing. Felix Peretti, He foretells the Pontificate to Sixtus V a Cardinal of the Holy Roman Church called of Monte-alto, who afterwards was Supreme Pontiff called Sixtus, that I may begin the matter from a most grave man, was most familiar with this blessed man: of whom when he had on a certain occasion in jest been asked with these words, Prithee, Felix, what seems to thee of the Cardinal of Monte-alto, will he ever ascend the Chair of Peter? To whom the man of God, In jest indeed, said he, thou askest this, but the matter truly will be so: thou wilt hold the Chair of Peter: but take care that thou preside well over the Church. This Cardinal had an only and most dear sister, by name Camilla, to whom Felix, foresignifying the future Pontificate of her brother, once said: Camilla, be of good courage; shortly the city of Rome will obey thee. When therefore on account of the death of Gregory XIII, the Roman See being vacant, the Cardinals were going to the Conclave, it happened that the same Cardinal Peretti, while he is carried to the Conclave in a chariot, met Felix in the way. Who when, a greeting given, had earnestly commended himself to his prayers; straightway Felix to him, Go on, said he, for this solemnity is being prepared for thee. Which plainly happened just as it had been foretold by him: for the Cardinals disagreeing among themselves about the election of the Pontiff, two factions of the Cardinals at last joined together consented in the election of this Cardinal: who, proclaimed Pontiff, obtained the name of Sixtus V.

[2] To another Cardinal of the Holy Roman Church called the Pisan, also being sick, he foretold divinely not the Pontificate, but a felicity better than the Pontificate, namely the celestial beatitude itself. For he when

laboring with a grave disease, to the Pisan Cardinal a blessed death, had taken care to have the man of God Felix summoned to him; scarcely had he entered the Cardinal's chamber, when presently with an unusual gladness of voice and spirit he began to exclaim, Thanks be to God, thanks be to God. Then seizing both hands of the Cardinal, he says, Cry out, Most Illustrious one, cry out as much as thou canst, Thanks be to God, thanks be to God. And while all cried out Thanks be to God, the Cardinal began to be so moved in mind, that, thinking himself recovered from the disease, he thus addressed the bystanders: Lo a man full of God's spirit: surely we ought to give thanks to God, for scarcely has he come hither to us, when now I seem to myself to be whole. These things the Cardinal with a glad mind blessing God said; when to him Felix, Thou art deceived, said he, Most Illustrious one, thou art deceived: let not this be to thee the cause of gladness, another and a better cause of rejoicing is at hand for thee: look up to heaven, exult, and resound Thanks be to God, since He now calls thee to the celestial kingdoms. Nor did the matter take another issue: for a small delay of time interposed, the Cardinal began to struggle with the last agony of death: at which time, until he drew his supreme breath, he was ever heard to murmur Thanks be to God between his teeth.

[3] the sex of the offspring to be born, So great in this man was the abundance of the Divine spirit for foreknowing future things, that for the most part in one moment of time he foretold many things and disjoined among themselves. Angelo Petronio, a Roman Patrician, was on a certain occasion gravely sick: whom when the man of God had consoled with celestial words, departing thence, he meets Hortensia his daughter, who had lately married the Count of Tiniani. Who when she begged him with tears for her father's health, Felix seizing the hem of her garment, Let this be for a solace to thee, daughter, said he, that thou carriest a little angel in thy womb: thou wilt bring forth a male, whom however thy father, taken away by death, will not behold. The woman was then pregnant, and more solicitous about her father's health than about the childbirth: to whom Felix foretells the future issue of both for her, confirmed divinely, the things succeeding as he had foretold. After these things Lavinia Cardusia, pregnant, was tortured with the pains of childbirth, when the voice of the man of God begging alms is perceived by the husband: who immediately flying to the doors of the house, earnestly commends his wife in labor to his prayers. To whom Felix, Fear not, said he, we shall presently have a little Francis. When he had said these things, and her speedy death. the pregnant woman brought forth a male: and when the whole household of the house was suffused with gladness on account of the male's birth, the man of God, ascending the steps of the house with the husband, comes to the woman in childbed; and presently casting his eyes on the infant, when he took him into his arms, wholly exulting in mind, he began to resound these words with a glad voice: O how beautiful! O how comely is the boy! and saying these things, he went round the chamber of the woman in childbed, as if drunk with the spirit, repeating ever the same words. At last giving the boy back to the mother, he says, O how splendid! O how comely a boy thou hast given us! But beware lest thou set thy heart on him. The holy man obscurely insinuates this, lest he should mingle the mother's joys with mourning. For since he recognized by the divine spirit that the infant would complete a short journey, and besides perceived that he was to be placed among the joys of the blessed, he chose to indicate it by somewhat obscure words rather than to explain it by open ones. But the boy, washed with the sacred water, when he had received the name of Francis, on the eighth day among the Innocents above obtained a celestial seat.

[4] But to Deianira Boccabella, who did not even suspect that she bore a fetus in her womb, he not only foretells that a female offspring would be procreated from her, [To one not knowing he indicates that she is pregnant with a girl, who will become a nun,] but also affirms that she would be consecrated to God. And she, when, the time of nine months completed, she had brought forth a girl, on whom the name of Antonia was imposed in baptism, it came to pass that whenever the Blessed man visited the house of this woman, he caressed the girl with these words; O how comely is my nun! she will be a little spouse of Christ. Nor was that in vain: for scarcely had she reached the eighteenth year, when, the world with its concupiscences being overcome, she betook herself to the espousals of the Lord in the monastery of St. Anne, and chose for herself the name of Mary-Felix on account of the illustrious prophecy of the Blessed man. In this way he announces to very many women, who did not yet know that they had conceived a fetus, a future offspring: among whom Flaminia Cechina and Clarix Aragonia are numbered, to whom he foretold the procreation of male offspring. But Flaminia Bonsia had only an only son of three years, who when she had on a certain occasion asked of the man of God that he would put his hands on his head, he assented. But scarcely does he cast his eyes on the boy, when, lifting his voice higher, he says, To Paradise, my son, to Paradise must thou go. When the mother took this voice ill, Be it so, said she, let him go to Paradise, but when he is old. To whom Felix, Suffer, suffer, that he go to heaven: for he is an Angel. After these things scarcely the space of one month had elapsed, when the boy migrated to the Heavenly ones. Not unlike this was what he foretold on a certain occasion by the divine spirit to Julius, son of Joannes Carsi, and the speedy death of two boys. a boy of seven years. For he, when in the literary school with his other fellow-pupils he was bent over the studies of Grammar; it happened that the man of God, having entered the school, while he looks around at the boys sitting, fixed his eyes on Julius. Whom as soon as he beheld more attentively, O thee, said he, thrice and four times blessed! Would, boy, that what is shortly to be for thee befell me now an old man. Then summoning him to himself and embracing him, he addresses him with these words: Come, Julius, give thanks to God, and be suffused with gladness: for after three days the Angels will receive thee, and carry thee to heaven, where thou wilt enjoy everlasting delights. But the boy, these things heard, when he had returned home, kissing his father's hands, says; My father, the third day from now the Angels will lead me to paradise. And when he had reported this very thing to his mother, she more harshly chiding her son, as one who wished death for himself, moreover gave him a buffet. To whom the boy, not in the least disturbed in mind, says, Nor for that wilt thou hinder my departure to paradise. The next day, returned home from school, he began to labor with a fever: which at last grew so far, that the third day, snatched from human things, transferred him to the Heavenly ones: which he by words and gestures, by which he signified that he saw the Angels, not obscurely declared. The schoolmaster of this boy was a certain Priest, by name Mauritius: who when he perceived Julius contrary to custom to be absent from the school, to explore the cause, comes to the house of Joannes; and hearing that Julius had departed from the living, he opened to the parents, still ignorant, the words of the blessed Man, by which he had addressed the boy in the school.

[5] This was the man of God's custom, that when by the divine spirit he foreknew the death of some sick person, But to those to whom he foretells death, he prepared him by words and exhortations for the Lord's coming. In this way, when he had with many words exhorted George Cesarini, gravely sick, to penance and to seize the rewards of eternal life; to Cleria Farnese the wife, who begged his prayers before God for her husband's health, he plainly said; Why dost thou ask for the temporal life of the sick one? Rather pray to God for the eternal, and compose thy mind with the will of God, which calls thy husband to the close of this life. But wherever he knew the sick one to need greater suffrages, he for the most part taking the care of him upon himself, pursued him with the ampler helps of prayers: as was manifest by the following example. For when the wife of Alexander Poggio had fallen into sickness, coming to her on the first day of her infirmity, when he had for a while conversed with her of divine things, calling apart Hieronyma her daughter, he takes care that they rightly prepare themselves for it; a young girl of about sixteen years, he thus addresses her: Hieronyma, if thou embracest thy mother, as thou oughtest, with pious love, with all zeal take care that she expiate her mind with the sacrament of Penance, and dispose herself more maturely to the close of this life: for God calls her to a better state of life. Which when she had heard, almost lifeless at that news, she now prepared weepings and cries: when to her Felix; Be silent, daughter, restrain thy voice: for so the will of God bears, which has prescribed this term of her life. It was only the first day of the sickness, which brought not even the suspicion of a graver disease; whereby it came that the young girl more earnestly asked of the man of God, that he would pray to the Lord for her mother's safety. But he, In vain thou askest, daughter, for so it is established by God's counsel: yet what is in me, know that I will pursue her by the help of my prayers even to the last breath. And so the sick woman, when with the sickness daily growing worse she had reached the third day, at which time daily the man of God visited her, and exhorted her to merit the divine mercy; the fourth day at last dawned, when, the disease prevailing on every part, the holy man divinely foreknowing the end of the woman, when he had commended her to the care of his companion, withdrawing into the portico, with bare knees fixed to the ground and his cowl let down before his eyes, prays to the Lord for the woman. And the spaces of four hours being consumed in praying, at which time the sick woman struggled with death; the fourth hour of the night at last elapsed, when he divinely recognized that she had rendered her spirit to God, rising from prayer, festive he betook himself to the bed of the dead woman; and glad for the eternal salvation, which by divine revelation he had received to have been conferred on her, he began to give thanks to God. Then turning to Hieronyma, who burst into weepings, Weep not, Hieronyma, said he: wipe away thy tears: thy mother is not dead, but lives, about to live to God for eternity.

[6] But indeed lest I seem to describe the Blessed man only a foreteller of death, not of life, it pleases also to subjoin some examples to these, One laboring with a grave apoplexy, by which to very many sick unto death he divinely opened a future health. Among these the first is Prosper Franciscus, who when for the space of almost three years he had labored with apoplexy, to the servant of God asking about his health, Lucretia the wife, Ill, said she, is Prosper, for he is daily more grievously afflicted by his disease. To whom he, Lucretia, said he, trust in God: a short time will elapse, when he will be delivered from the disease. And when he had ascended the steps of the house together with her, coming to Prosper, The Lord be with thee, said he, O Prosper, how art thou? Ill, said he, for this my enemy the disease will pact no truce with me. But Felix, Be of good courage, he foretells will be healed, and shortly after will die. Prosper, prosperously will it go with thee: for the disease, denying thee truce, God by His virtue will crush: thou wilt be free and safe. And when he touched his shoulder with his hand as if in sign of friendship, he often repeated the same words: by which the sick man's mind was so refreshed, that tears flowed from his eyes. But the man of God departing from him, admonishes Lucretia in the ear, that health was given to her husband for a short time, who is to be cut off more maturely by death. And both befell her to a nicety. For so great a force from that touch of the man of

God went forth into the sick man, that in a short space of time he became whole. But the wife, when she beheld her husband whole transacting his business in the City, not unmindful of the words of the servant of God, seemed to herself to behold a dead man walking: wherefore awaiting the issue of the matter with great fear, when Prosper after these things had not yet completed a whole month whole, seized with another disease, according to the word of the man of God, he bade farewell to human things. Not unlike was what he on a certain occasion foretold to Flaminia Gabriella, sick, relying on God's spirit: who when she was anguished with a too vehement fear of death, Felix coming to her, and that another would live until she had joined her children in marriage. Flaminia, said he, why does the dread of death agitate thee? Fear not; from this sickness thou wilt recover, and so long wilt thou live whole, until thou hast joined a wife to Antony thy son, and a husband to Lucretia thy daughter. And the matter took that issue, which he had foretold: for both being placed in matrimony, scarcely a little delay intervened, when she put an end to her mortal life.

[7] With this same spirit of prophecy to Camilla Zephyra, who labored with a most grievous disease, he foretells a future health beyond all hope. For when to the cure of this sickness all the more celebrated physicians of the City had conferred all the remedies of the medical art, likewise the mother given up by many physicians, at last by common counsel they conspired in this, that she could by no remedy be relieved or recover. When the holy man had come to her for the cause of a visitation, the counsel of the physicians being perceived, he laughed: and turned to the sick woman, Be of an equal mind, said he, Camilla, even now once the physicians have conjectured falsely: I bring better news to thee, thou wilt certainly and quickly recover. Nor was that uttered by the man of God in vain: for a small space of time elapsed, the woman escaped from the sickness whole. The son of this Camilla, still a boy, by name Silvius, when by a certain fall he had grievously hurt his foot, and consumed by a long cure of surgeons, and her hectic son; and then by other supervening diseases consumed, had become so juiceless and worn out with leanness, that, the skin scarcely clinging to the bones, the physicians judged that he had fallen into the last species of hectic fever, and therefore that no medicines of the physical faculty would profit him; at that time the holy man visiting him, By no means, said he, will the boy die, but he will live whole: for the physicians do not recognize God's counsel. Scarcely had he said it, when straightway the boy began to be better, and in a short time obtained entire health of body.

[8] Marius, of the illustrious family of the Matthei, a youth of fifteen years, was sick to such a despair of the physicians, that now, the holy Oil being anointed, and his soul commended to God by the ecclesiastical rite, likewise two desperately sick. the things necessary for the funeral were being prepared: at which time the holy man coming to him, when he had handled with his hand the head of the dying one, departing thence in silence, addresses his companion on the way with these words: What, Brother, dost thou judge with thyself of Marius the sick one? To whom the companion, Why dost thou ask of a dead man, whether he lives? surely he is nearer to death than to life. But Felix, Restrain thy tongue: the youth will live, and recover: but beware lest thou make it manifest to anyone. Wonderful to tell! The youth, who had now reached the jaws of death, after the departure of the holy man, presently began to yawn; and seemed so quickly to recover in strength, that in a short interval of time he was restored to perfect health: from which it can easily be ascertained by anyone, that in this cure of the youth not only the prophecy of the blessed man, but moreover the virtue of that prior touch is to be attended to, from which health went forth into the youth. Likewise Virginia Savelli, who was so gravely sick, that, since her sickness was held wholly incurable, no remedies any longer were applied to her for a cure; as soon as the man of God visited her lying in bed, he opened to her the whole series of the disease and the symptoms, with which she had thus far been afflicted; then raising her mind to a better hope, he says: Virginia, despise not remedies: the disease is not incurable: thou wilt recover, although not perfectly: for this it is expedient to be done by divine counsel for the greater salvation of thy soul. She obeyed: and an imperfect health, as had been foretold by the man of God, she enjoyed even to death.

CHAPTER II.

Other prophecies and the secrets of hearts known.

[9] But this in the prophecies of this blessed man is chiefly to be weighed, that although he so abounded with them, that he seemed a new Prophet roused by God in the City; yet in these nothing slight or idle appeared, but all things looked only to the ampler glory of God or the utility of souls: which since it is the end of true miracles, thence it indeed becomes clear, that these proceeded only divinely. Since this has been thus far perceived by very many examples of things, more must yet be subjoined to these, for the surer faith of this matter. He promises one going to Loreto that she will not be hindered by a colic pain. Constantia Crescentia, an illustrious woman, when she was thinking of setting out to the sacred house of Loreto for the cause of religion, hesitated in mind, whether she should take with her Maria Paganella the chamber-attendant, who thus far for half a year had been gravely affected with a colic pain. While she is engaged amid these doubts of mind, she at last resolved in her mind this, to commit the matter to the counsel and deliberation of the man of God, with whom she was familiarly acquainted, and to depend wholly on his opinion. Wherefore having summoned him she thus addresses him: It is in my mind, my Felix, to go to the sacred Lauretan House of the Virgin for the cause of veneration; and I hesitate in mind, whether I ought to have Maria the chamber-attendant, who is so often afflicted with colic pain, with me in my company: I ask that thou open what thou thinkest. Maria was present; when the man of God beholding her more attentively with fixed eyes, answered: Let not the peril of disease move thee, let Maria go with thee: for the Lord will be with her. Constantia acquiesces in the counsel, takes Maria: who not only on that journey, but never thenceforth bore the troubles of colic pain. The man of God was familiar with Agatha Tanina, on account of the singular piety of the woman: to whom after colloquies of spiritual things he once said; Agatha, prepare thy soul for temptation: for shortly a tribulation is to be roused for thee, which provokes thee to the exercise of virtue rather than to ruin. The matter suffered no delay. For scarcely a few days thence elapsed, when Agatha's husband having struck a public notary with a buffet, he, straightway thrust into chains, was engaged in great peril, lest he should be condemned to the galleys. At which time Agatha, a messenger sent to Felix, sets forth her husband's peril, and commends him to his prayers. But the man of God bids her be of an equal mind, and foretells to her a happier issue of the matter: which not long after she obtained, the affairs being composed by the husband with the notary.

[10] After these things when it was treated of Livia Fiamberta being given in marriage to Count Gambara, new questions daily arose, likewise that a destined marriage would not succeed, which rendered the business daily more difficult. Which thing when it ill affected Livia's parents, they on a certain occasion communicated the troubles of their mind with the man of God. To whom he; Why, said he, do you think of giving Livia in marriage? Better (believe me) would Livia consult for herself, if she chose for herself a seat among the sacred Virgins: for wherever she turns herself to contract marriage, on every side grave hardships and troubles will arise for her. But as concerns Count Gambara; shortly you shall hear what is to be hoped of him. Nothing at all was said by him in vain. For the Count a little after slain in Latium cut off all the treaty of marriage: and Livia, when after these things she had married Francis de Marchis, how many evils and straits of mind she endured, she herself often testified, reporting the prophecy of the blessed man. To these let that memorable thing be added, which happened to the son of a certain Veronica, a boy of five years: who when, fallen from a window, he had dashed his head on the pavement, while the surgeons confer their work upon him, behold the man of God knocks at the doors of the house, and asks to speak to Veronica. To whom Veronica's mother, and a boy fallen on his head from a window would not die. In vain, said she, thou seekest Veronica, who on account of her son's fall is so lifeless, that she now turns in mind another business than that of speaking with thee. But Felix, Knowest thou not, said he, that I have come hither for that purpose. Meanwhile Veronica, when she had perceived Felix's voice, ran to the doors; and narrating to him the boy's fall, God, said she, has opportunely driven thee hither, my Felix, that thou mayest bring some solace to a sorrowing woman. To whom the man of God, Doubt not about the boy, said he, since he was committed to the care of the Angels lest he should perish. Meanwhile while the surgeons try their arts on the boy, he withdrawing apart, on bended knees began more vehemently to pray to God for the boy. Then rising from prayer, he says to Veronica; Let no fear for the boy solicit thee; the boy will recover: and not only that, but also in his time he will be enrolled in the number of the Capuchins. Further both prophecies were fulfilled in the boy: for restored to health, when he had reached the years of youth, joined to the Capuchin religion, he obtained in it the name of Clement.

[11] But lest I seem to pass over our own, to whom this blessed servant of God on a certain occasion foretold what was to come, He presages the procuratorship general of the Order to one. let it suffice to report one example. There was Br. Bonaventure of Monreale, a Sicilian, Minister of the Roman Province: whom when the man of God had on a certain occasion met in the convent, using no circumlocution of words, he addresses with these words: My Father, if the Religion confer any office on thee, beware lest thou refuse it. By these words the Minister's mind began to be agitated with various thoughts. For since he was not ignorant that Felix bore before him in mind and words nothing but grave things, he did not doubt that these were said by him not in vain. But shortly he was free from this trouble: for created Procurator of the Order, he had perceived what that admonition of the man of God bore before it. More examples of this kind would have to be recounted here, which clearly appear from the process of the blessed man's life: which however I have chosen rather to pass over in silence, than to overwhelm the minds of readers with the multitude of them. But since this blessed servant of God had received from God the Spirit of God most copiously, not only for foresignifying future things, but also for searching out the inmost thoughts of the mind and the most hidden things; the glory of God and the honor due to this Blessed man compel to touch some of these.

[12] A certain captain of foot soldiers of Cantalice, by name Angelo Beccarino, who was familiar with the man of God, came on a certain occasion to him for the cause of a visitation: He admonishes a friend to lay down a hidden hatred. whom as soon as Felix beheld more attentively, he addresses him with these words: Angelo, why dost thou permit thyself to be tempted by Satan? and, what is worse, dost thou offer place to him? cast away the hatred which thou bearest in mind,

and change the depraved will of thy mind into a better one, if thou desirest to prepare for thyself the opportune help of God. Angelo blushed, when he hears those things laid open to him by the man of God, which he carried secret in the most hidden recess of his heart: for at that time he was turning in his mind how he should avenge an injury lately received from a certain man, with whom he carried a hidden enmity. When in this way he had opened to him the hidden thoughts of his mind, it was indeed no slight goad to the man, to lay down the conceived hatred, and to enter into peace with his adversary. To these let the deed of a certain Paula of Milan, a pious woman, be added: who when, The ministry of Mass laid aside, on account of the coming of a certain noble man who was to be received by her at table, occupied with the ministry of Martha, she could not be present at the preaching, she was anguished with too great grief: and bearing this loss of the sermon too grievously, she burst into tears, when this was revealed divinely to the man of God, ministering at Mass. Another being summoned to the ministry, he hastens to the house of Paula, not far distant from the convent of the Capuchins; and finding her weeping, What, said he, O poor little woman, torments thee so greatly, and compels thee to tears? thou art consumed by a plainly foolish grief: for to be present at sacred sermons, when by leisure it is permitted, is indeed a pious thing: but to be patiently bent over the necessary ministries of the house, when the matter so demands, he flies to remove a scruple. is more grateful to God. I indeed was ministering to the Priest performing the Sacred things: but when I saw thee affected with more grief than is fair, the ministry of the Altar laid aside, I came hither to console thee. And when by these words he had refreshed the woman's mind, he himself returned to the sacred ministry of the Altar.

[13] But neither was it of less admiration worthy, what concerning Dionysius Meliorato of Borgo our manuscripts deliver: who when, to communicate a certain grave business with the blessed man, he had once gone to the convent, before he made any words with him about the proposed matter, the holy man, just as if he had read in a book all the things which were turning in his mind, explains to him the whole web of the business, and administers opportune counsels for transacting it. From which thing Dionysius was so astounded, that, no discourse at all had with him, One struggling in mind with an impure love, praising the majesty of God in so illustrious a man, he departed. Further it increases admiration what on a certain occasion happened to Marino Otti, a noble of Verona (as is established by certain faith from the process). He for the space of eighteen years, captured by the dishonest love of a certain woman, was held entangled in the snares of the devil; when, conscience barking against him, and God provoking him to better things, he at last desired to escape free from these: but the wretch, like the lazy one, who wishes and wishes not, would have shaken off the yoke of sin, and yet would not. Tossed by this storm of mind, when he could not snatch himself from the shipwreck, he sought help for himself everywhere from the prayers of pious men and religious. But when neither by these did he conquer the diabolical temptation, on a certain day, all hope laid aside, alone and sad he walked through the street of St. Mark. he recognizes and promises victory. When, lifting his eyes, he beholds the blessed man meeting him from the opposite side, and hastening to him: who when he had come nearer to him, seizing him by the hands, began to shake him more strongly, just as if he wished to wake him from sleep, three times exclaiming these words, Give glory to God, Give glory to God, Give glory to God. But Marino, since he did not recognize Felix, and was thus far ignorant of the force and mystery of his words, confounded by the deed, blushed. But the man of God after these things departing, Go, said he, and the Lord be with thee. But scarcely had Felix departed from him, when straightway Marino felt the divine virtue in himself: for from that time those former straits of heart began so to be dilated, the bonds of base love to be dissolved, the woman to fall from his mind, and the thoughts of mind to be changed into better ones, that he could thenceforth by no blandishments or threats of the woman be brought to return again to the common roof. But she being utterly rejected, he instituted a more honest kind of life: and then first, what those words of the man of God bore before them, by which he indicated the things which were being done in the inmost recess of his heart; and of how great virtue were the prayers, by which he had begged for him the divine help and mercy, he not obscurely recognized.

[14] Also the hidden sense of mind, which a certain Gaspar Garsonius bore in mind, nor had ever communicated to anyone, this blessed man, endowed with celestial light, opened in this manner. Certain to deny that which he believed Felix would ask Arsilia de Fabiis, a kinswoman of this Gaspar, when she labored with want of the things which are necessary for life, goes to Felix, and asks his offices with Gaspar, that she may be relieved from her poverty. The man of God comes to Gaspar's house, about to render his work for the woman: but hearing that he was absent, he indicates to the wife a time, at which, Gaspar coming to the convent, he might enjoy his colloquy. While Gaspar's wife reports to him what she had received from Felix, he presently turning in mind the cause of the matter, for which the man of God summoned him; and thinking there would be no other, than that he wished to interpose his work for Arsilia, thinks to render himself difficult to the interpellation of the man of God. With this thought of mind when he had come to the man of God at the appointed time, he is asked by him for what cause he summoned him, or what he desired of him. his thought being revealed he leads him whither he wished. To whom Felix: I had indeed thought, said he, to beg of thee something, which would profit thee and others: but since it is so troublesome to thee, that thou hast thought plainly to render thyself difficult to my interpellations, I deem that my mind must now be called away from it, nor anything to be asked of thee. But Gaspar, Declare, said he, what thou askest: for, although it be troublesome to me, with me thy petition will not be empty. To whom again Felix: Why dost thou ask my petition? Knowest thou not that this law has been sanctioned for those rightly asking, that they never ask of friends things which are troublesome? For he who is drawn unwilling to a benefit, does not bestow a benefit or foster friendship, but rather loses a friend and slays friendship: nor does God reckon the things which are done unwilling, but those which are done of one's own accord and with a willing mind. Therefore ask not what I would ask of thee, since thou oughtest to acquiesce in petitions only unwilling. By these things when Gaspar recognized that the thought of his mind had not lain hidden from the man of God, moved by the matter, and changed in mind, he returned home; and Arsilia, from whom he learned the petition of the holy man, prudent now and willing, he helped with his resources.

CHAPTER III.

Miracles wrought by Felix in curing diseases.

[15] But since I must henceforth treat of the miracles of the blessed man, By the sign of the Cross he heals, I have here thought it necessary to premonish, that I do not undertake to narrate all things which are established either from the Process of his Beatification, or from authentic manuscripts. For since they are so many, that they could alone make up an entire volume; very many being designedly passed over, I have thought it opportune to pursue only the graver ones: and to begin from those which he wrought by means of the most sacred sign of the Cross. Anna Borromea, who once was the mother of the great Master of the Horse Colonna, a pain of the head, was on a certain occasion tortured with so bitter a pain of the head, that since she could now be relieved by no remedy of the physicians, she asked the man of God, whose sanctity she venerated, summoned to her, that he would fortify her forehead with the seal of the Cross. Felix applied the sign: by which presently all the pain of the head fled from her. In this way also Octavia Paravicina, a fever, who was once the sister of the Cardinal Paravicini, mourned her son, by name Marcus-Antonius, sick with a grave fever; when Felix coming to her on a certain occasion, is compelled to yield to her highest prayers, by which she asks that her feverish son be signed by him with the sign of the Cross. Felix therefore when on bended knees he had prayed for a while, then rising, Fear nothing, said he, Octavia: quickly will Marcus-Antonius recover; and seeking the sick one with the sign of the Cross, he straightway represses the fire of the fever, and in a short space of time wholly puts it to flight.

[16] With this same sign of the Cross, although applied contrary to custom, he brought back the mother of a certain Cæcilia Saula, laboring with a grave disease, into pristine health. a pleurisy, For she, when affected with pleurisy she was engaged in great peril of life, it chanced that the man of God came thither: who beholding Cæcilia, groaning on account of the peril of her dear parent, and the whole household of the house sad, having pity on all; Cæcilia, said he, weep not: let us together go to thy mother. When he had come thither, saluting her with cheerful words, he says; What is it with thee, O little Saint? Why dost thou fear? Wilt thou be fortified with the seal of the Cross? To whom the sick woman; That I, said she, beg of thee with the highest vows. But he: Now therefore trust in the Lord. And when he had inclined his head toward the sick woman, on her forehead he forms the sign of the Cross with his tongue: and presently, a little space of time interposed, the sick woman spitting copious blood from her mouth, when together with it she had spit out the fever, the next day rose whole from bed.

[17] After these things the Marchioness of Ariano, when she was most grievously tortured with colic pains, summons Felix, of whom she asks to be signed with the sign of the Cross. To whom he, Why, said he, dost thou ask of me the sign of the Cross, just as if some virtue flowed in me, a colic, which could heal thee? Thou errest truly: for no, not even the least, spark of sanctity shines in me: I am a sinful man, bound by the divine judgments. Yet if thou put thy hope and faith in the most sacred sign of the Cross, it will profit thee unto health. And when by these words he had roused her to the veneration of the Cross, he applied the sign of the Cross: and straightway delivered her from the torture. When with this same pain Br. Clement of Piceno, a Priest of ours, was so atrociously tortured, that like a madman he rolled himself through the bed; signed thrice by him with the sign of the Cross, he was restored to pristine health.

[18] But memorable was the cure of a certain Martius Severoli, wrought by the blessed man by divine virtue: for he oppressed with a lethal disease, a lethal disease, when by the judgment of the physicians he would scarcely behold the third hour with life as companion, the whole household of the house mourned him as dead: at which time the man of God, not without the counsel of the divine mind, appears before the doors of Martius's house. Whom as soon as Justinianus, the brother-german of the dying Martius, beheld, straightway to him; Alas! Felix, said he, Martius deserts us with the light: he is now giving up the ghost. To whom the man of God festively; What dost thou imagine of Martius? thou art deceived, Martius is well. When he had said these things, the steps ascended he comes to the dying Martius, and he being signed with the seal of the Cross he straightway departed. an inability of walking, But scarcely had he departed thence, when Martius, as if waking from sleep into the light, breathes again, and free from the disease at this very time obtains health. Let another thing be added to this. Portia Pulicella had been so long and direly afflicted with a disease of the hip, that she lay like one impotent in bed, nor except by someone's

help could she be moved from the bed. The physicians had tried upon her all the medicines of the medical art: which when they had profited the sick woman nothing, they had judged the disease incurable. She on a certain occasion having obtained the presence of this blessed man, opens to him her bodily afflictions and pains. To whom he, Why dost thou fall in mind? said he: only implore by prayers the clemency of God and the patronage of the Virgin Mother of God for thyself, by whose help thou canst be cured of these. But the sick woman, when she more earnestly begged of him to be fortified with the sign of the Cross, he assented: and her fortified with the sign of the Cross, after spiritual colloquy he leaves. After the departure of the blessed man, when the sick woman perceived herself relieved of all pain, about to make trial whether she were free from the disease, rising from her bed, she lets her feet down to the ground: and presently with so strong a step, she who before was impotent, began to walk, as if she had never labored with that disease. Which when she had rightly ascribed to the divine virtue, which through the sign of the Cross bestowed on her by the servant of God had operated; giving thanks to God with tears, she provokes the whole household of the house by her example to praise God.

[19] Nor unlike was the example of Claudius Bertrandus: who when he was a boy of seven years, was tortured with so bitter a pain of both legs, a torture of the legs, that he passed days and nights amid wailings. The boy had now consumed half a year amid these pains of the legs, nor could any medicines of the physicians profit him anything: wherefore the pious mother, seeing all hope of the health of her dearest son snatched from her, fled to the man of God; whom opportunely called to the house she begs with many tears, that he would beg from God health for her languishing son. Here the pious parent wept, there the boy worn out with pain uttered groans: moved with the commiseration of these, the man of God, when he had consoled both with words, bids the boy's legs to be bared: then the sacred sign of the Cross being impressed on them, wonderful to tell! straightway the pain grows mild, and after a short interval of time the boy enjoys perfect health of the legs.

[20] But indeed what happened to Fulvius Fuscus is plainly worthy of admiration. He, a boy of as many years, a blindness of one boy, on account of a copious course of phlegm, and a lesion of the optic nerves had come to such a pass that he lacked the light of both eyes. All remedies tried for the boy's cure in vain: he had now passed an entire year in this blindness, nor did any hope, what was worse, of recovering the light seem at all to shine for him: at which time the boy began with repeated voices to exclaim, Br. Felix the Capuchin will cure me, he himself will restore me the light. And when he often burst by crying out into these voices; the father wondered, who, although he recognized Felix known by fame in the City, yet did not have him familiar. Nevertheless, made well known by that frequent voice of his son, he earnestly asks Matthew of Lapostia, Felix's companion, that he would once lead Felix to the boy. But Matthew, since he understood the mind of Felix, wholly alien from voluntary cure of the sick; concealing indeed the boy's blindness, reports that only his presence was desired by an honest man. The man of God therefore having got an opportunity of time, betakes himself to the boy's house. But the father of Fulvius, as soon as he perceived the coming of the man of God, ran to him with the boy, whom he led by the hand, to the doors of the house: and as soon as he had imparted a greeting to him, addresses the boy with these words. Lo, Fulvius, Felix, whom thou so greatly seekest, is now present: what dost thou ask of him? But the boy, much rejoiced on account of his presence, O Felix, said he, thou oughtest to heal my evil, for that thou canst easily do. The holy man was astounded at this novelty of the matter: wherefore turned to the boy, What is ill with thee, said he, son, which I could heal? To whom the boy; I am blind, said he, I lack the light: do thou restore me the light of the eyes, do thou give back the sight. Felix paused a little within himself, hearing the boy so constantly utter these words: then to him, Knowest thou not, son, that I am a sinner, and the most flagitious of all? how then can I avail to cure thee of blindness. But the more the man of God seemed to flee from his cure, the higher the boy lifting his voice exclaimed, Felix, do thou sign my eyes with the sign of the Cross that I may see. by the sign of the Cross he takes it away: The man of God admired the boy's constancy in asking the cure: wherefore to him again, Believest thou, son, that the most sacred sign of the Cross can deliver thee from blindness? To whom the boy, I believe, Father: and when he more often most constantly repeated it; the man of God, when he had bidden all to bend the knee, and thrice to offer to God the Lord's Prayer with the Angelic salutation for the boy's health; with his hand touches the boy's eyes, and signs them with the sign of the Cross, saying; Son, doubt not, according to thy faith thou wilt recover. Scarcely had Felix completed the sign of the Cross, when the boy began to exclaim; A miracle, Father, lo I see, lo I clearly discern all things. In testimony of which thing, presently without a guide he ascended the steps of the house. Further the household of the house, astounded by the miracle, prepared to disseminate it through the street; when the man of God sharply objurgating it, straightway going out of the doors of the house, closes them outside with the bolt, lest the deed should be promulgated among the people, from which he might procure for himself with men the esteem of holiness, from which he greatly abhorred.

[20] Nor did he by the touch alone of his hands, no sign of the Cross applied, perform by Divine virtue fewer things. By the touch of his hands he heals an abscess in the throat; Clelia Farnese, who was most devout to the man of God, on a certain occasion more grievously vexed with a disease of the throat, when with the remedies of the physicians she was daily worse, calls Felix, whose virtue she had now experienced, to her help. From whom when she asked to be cured of that disease, the man of God struggled, proclaiming himself destitute of this virtue, but rather exhorted her with words that she should flee to God's help. But when she multiplied prayers and tears, the man of God at last yielding to these, only with two fingers her neck being seized, God, said he, restore thee whole by His virtue. Scarcely had he uttered these things, when the abscess lurking in the throat suddenly began to open and suppurate, from which shortly the disease departed. After these things Julius Jacomellus, both with the heat of a malignant fever, and with a pain of the sides, which occupied the whole region of the heart, had fallen into such a peril of life, that the physicians had wholly cast away the hope of his health. When the man of God at this time visited him, and asked of him the cause of his sickness; he showing him the left side, affirms that his sickness proceeded thence. Which when the man of God had touched with his hand, straightway the sick man is dissolved into a certain sweet slumber, from which waking a little after time, free from the fever and the pain of the side, he gives thanks to God and to his deliverer.

[21] But in a plainly admirable manner he cures Peter Stratalinus, laboring with the disease of erysipelas in the legs. For he when with the burning of the legs, a pain of the legs, to which a swelling had been added, he was so agitated, that it almost drove him to insanity of mind; fled to a little woman. Who when she had applied certain superstitious and sorcerous remedies to the legs, so great a pain grew upon him, that like a madman he raised cries to heaven, at which time the man of God Felix arrived there. Who when he had come to the sick man, in place of greeting and consolation seizing both his legs with his hand, began to shake them mutually and to dash them together with the greatest pain of the sick man. Meanwhile the sick man exclaiming through the pain, he too began to cry out, O holy Francis! Holy Francis. From this dashing of the legs when after a short space of time the holy man at last had ceased, Peter was at once free from all pain of the legs and the disease of erysipelas: but that dashing of the legs was not indeed without God's counsel, divinely signified to the blessed man, burned upon the sick man. For since before he had fled to the demon's remedies, it was indeed just that he should first expiate the crime by that punishment, by which he might merit God's mercy.

[22] To these, when Virginia Viperesia, who pursued many of ours with benefactions, on a certain occasion more sadly mourned the infirmity of her tender son; a swelling of the head. she answered the man of God, asking of her the cause of her sadness; My Octavius (this was her little son) is preparing to migrate to heaven: for he labors with so perilous a disease of the head, that, his face and whole head turned into a swelling, he seems not a boy but a monster: and what increases the peril, his mouth was so closed for him by that disease, that he has now passed a day without food, whereby it comes that the physicians have wholly despaired of his life. To whom the blessed man: But the physicians chatter, said he, it will not be so. Would it were not so, said Virginia, and that I were not so quickly bereft of my son, who is to me an only one! What more? said he: let us go to the boy. But scarcely does he behold the boy, when to Virginia, By no means, said he, will the boy die: nay he will also quickly recover. And when he had dipped his hands in lustral water, scarcely does he handle with them the boy's face, mouth, and head, when at the same moment of time, wonderful to tell! the swelling departs, the mouth opens, and the boy asking food is presently restored to pristine health.

[23] John Antony Capisuccus, a Cardinal of the Holy Roman Church, laboring with a fever for the space of forty days never intermitting, By prayer he cures a fever, was hastening to the close of life: to him Felix by his prayer restored life and health. In testimony of which thing the Cardinal himself on a certain night, waking from the disease as from a deep sleep, when he recognized that health had been restored to him by the prayer of the man of God; straightway bids Felix to be called to him: whom present he receives with so many embraces and most grateful words, that all easily understood that from him he had obtained health. Nor does Constantia Cotta conciliate less faith to the miracles of this Blessed man: who when on account of the insuperable force of the disease she expected a certain close of life shortly for herself, calls Felix, whom she was not ignorant to heal desperate diseases, to her aid; and begs for herself the prayers of the blessed man, as auxiliary forces with which she might fight against death. He pours forth at night his prayers to God for the sick woman: at which time the force of the disease so abated, a lethal disease, that when in the dawning morning the man of God had returned to her, the sick woman had now escaped all peril of death: and in so short a space of time perfectly recovered, that all looked up to the operation of divine virtue in her. To this let Septimia, of the family of the Bentornati, be added: whose health when it was so despaired of, that she now almost contended in the extreme battle with death; she more earnestly commends herself to the prayers of Felix, whom Angela Antidei her kinswoman had led thither. When the man of God had more attentively contemplated her; Septimia, said he, trust in the Lord, nor let the force of the disease cast thee down: now I go to pray to the Lord for thee: and these things said he departed. But at night, the blessed man praying to the Lord for the sick woman, she then first gives forth those manifest signs of recovery; and the disease so grows mild, that when the next day the man of God coming to her, asked of her how she did,

Better, said she, my Felix, better indeed: for this very night, the vomiting of the mouth ceasing, I seem to have breathed again into life. To whom Felix, Septimia, said he, be of an equal mind, quickly thou wilt perfectly recover. Then, when on bended knee he had prayed a little, a little Cross, which he himself had fashioned with his own hand, he hung on her neck. By which, just as if he had put the last hand to a begun work, he conferred so swiftly perfect health on the sick woman, that she was believed never to have been affected with the disease.

[24] In almost this manner Clarix Aragonia, pregnant, and undergoing the peril of miscarriage and death on account of a flux of blood, a flux of blood: he delivers from the flux of blood by prayer and by a handful of chicory sent to her to be eaten, and preserves the fetus whole. From this same flux of blood Olympia Orsini, pregnant, and wasted with the greatest inappetence for food, he cures by divine virtue, while he gives her swine's flesh to eat with his own hand. For this scarcely tasted the flux of blood ceases, and so great a hunger arises in the sick woman, that it behooved to restrain her with abstinence, and at the same time she is restored to health. But the health, restored to Santesius Marazzinus a shoemaker by the blessed man, seemed worthy of the highest admiration not only to the household, but also to the physicians. For he when he had long labored with a continual fever, on the day on which the Relics of SS. Abundius and Abundantius were translated from the church of SS. Cosmas and Damian into the temple dedicated to the name of Jesus, that he might behold the solemn spectacle of that translation, one dying, by the smell of a quince: rising from his couch, betook himself to the window. Wherefore, the fever growing worse, he fell into such a peril of life, that the physicians judged it wholly over with him. Meanwhile this blessed man, having Santesius's father meeting him in the way, asks of Santesius, how he does. To whom he: So ill, my Felix, that all hope to us of his health is taken away. Is it so? said Felix, now let me see him. And when he had betaken himself with the father to the sick man, addressing him with a festive salutation, says, Santesius, how dost thou? To whom the sick man, Well, said he, because I hasten to emerge from the hardships of this life. But the man of God: Thy opinion deceives thee, said he: for in these thou must yet longer be engaged. And a Quince, which he draws from the wallet, being offered; Take, said he, the Quince, and refresh thyself with its smell, and commend thyself to the divine pity. Scarcely had he brought the apple to his nostrils, when suddenly the fever, with which thus far he had been afflicted, vanishes; and in a short time his strength being restored, he perfectly recovers. Further the physicians returning, when they believed the sick man either struggling with death, or now to have departed life; beholding him free from the fever and from all peril of life, seemed to themselves to behold illusions, until, the deed of the blessed man perceived, they looked up to the work of divine virtue.

[25] Paul-Emilius Zephyrus, now destitute of the help of physicians, was giving up the ghost; when Hortensia his wife calls the blessed man. another by the name of Jesus hung on the neck: He flies thither, and the sick man beheld, what dost thou fear, Hortensia? said he, the sick man will easily obtain health. To whom she: If for a dead man, said she, there is any hope of recovering, this indeed can be remaining for Paul-Emilius. But Felix, This thou wilt behold with thine eyes, said he. And when he had proposed to all who were present, kneeling, five Lord's Prayers and as many Angelic salutations to be performed to God; he hung the most sacred name of Jesus impressed on a little paper on the sick man's neck: then bringing forth a roll from the wallet, he bids the sick man feed on it. Who obeying his word, when he had begun to gnaw the dry roll with his teeth, as best he could; the forces of nature little by little coming, the disease departed; so that the physicians a little after returning, when they had found a far different state of body in the sick man, testified that so instantaneous a change proceeded not from nature, but from the author of nature. In the same manner he also restored D. Germanicus the Carthusian, gravely laboring with fever and quinsy, to health, five times with his companion the Lord's Prayer and the Angelic salutation recited, and his throat signed with the sign of the Cross. Likewise to Andrew de Grandis, he heals a pain of the head, &c. Referendary of both signatures of Our Most Holy Father the Pope, who on account of a most acute pain of the head lay in bed, when he had put his hand on his head; those evangelical words uttered, They shall lay hands upon the sick and they shall be well; he straightway took away the pain, with which he no more thenceforth labored. Erminia a Porta, gravely sick, when the blessed man had compelled her to sing with him a certain spiritual little song, which he had composed to the praise of God; at the same moment of time he delivers her from the disease. To Constantia Crescentia also, a most illustrious woman, affected with a most grievous sickness, when he had given a little wine from a flask to drink, he presently restored health.

[26] To these divine cures of the sick, which were wrought by the blessed man, it pleases to add the resuscitation of a certain dead boy, proved by many and most clear arguments: An infant overlaid by an incautious mother, concerning which it is thus had in the Process. The man of God was going on a certain occasion with Matthew of Lapostia his Companion, seeking the daily alms through the City. And when they had come to the street which is called Serra-capitis, thence according to custom one parting from the other, each takes his way for begging. Further it happened to Felix, that going along the street he perceived great cries and weepings uttered from a certain house: wherefore coming thither, he asks what unhappy thing had happened there. To whom a woman absorbed with grief; Alas for me! O Felix, said she, woe to me wretched and the most unhappy of all women: for my little infant has perished, incautiously this night overlaid by me in bed; and, what increases the grief, I expect certain death for myself from my husband: who, since he knew that this had happened at other times also by the fault of my imprudence, has not once threatened me destruction, if I should perchance now strike into this crime. What more? now no hope of life is to be expected by me from my cruel husband. he restores to life. Moved by these words and tears of the most afflicted woman the blessed man; Where, said he, is the little boy? Whom when, lying on a table and lifeless, the mother showed, He is not, said he, dead, the little boy, but sleeps: and the infant's both hands being seized, just as if he were alive, he began to caress him. To whom when at last he had given a slight buffet, the infant who was dead straightway opened his eyes, and as if playing with the blessed man cheerfully began to laugh. But he, it being presently given back to the mother, straightway fled, and lest the miracle should be promulgated among others closed the doors of the house. Yet when the woman had reported it to very many, thence the fame of it was everywhere disseminated in the City: to which Felix himself also bore testimony, who opened it on a certain occasion to Matthew his Companion, under the seal of secrecy and the obtestation of the divine Judgment.

CHAPTER IV.

Miracles done by Felix in other things: bread, wine, oil multiplied.

[27] It remains finally that I comprise in history certain other miracles, which he, only for the solace of many and to declare the glory of the divine Majesty, various causes requiring, performed beyond the order of nature. Among these in the first place is read that memorable one of the silkworms, Silkworms, about to die for want of dry leaves, which were nourished by a certain Magdalena Famicia for making silk. She when, with frequent rains falling from heaven she feared the death of her silkworms, especially because she could not prepare for them dry leaves of the white mulberry, on a certain occasion sat sad before the doors of her house. Whom when the man of God begging alms beheld sad, he asks of her the cause of her sadness. Which heard, Why, said he, art thou solicitous about the silkworms? cast away fear. Then immediately departing from her, a little after he returns laden with the leaf of the white mulberry: and no delay interposed, ascending to the place of the silkworms which still crawled on the ground, pouring out upon them all those leaves of the white mulberry, which were wholly soaked with rain, he meanwhile invokes the name of Our Holy Father Francis. But while Magdalena beholds this, she exclaims more loudly, What dost thou? O Felix, what dost thou? thou killest the silkworms. For since those wet leaves burst the silkworms' bed and destroy them, she expected a certain death of the silkworms by such a sprinkling of leaves. Felix sprinkling them on the wet ones, But the man of God, making nothing of the woman's cries, when he had scattered all the leaves over the fattening silkworms, departed thence more quickly. The matter Magdalena took so grievously, that when she had reported Felix's deed to her husband returning home, he ordered the doors of the chamber, in which the silkworms lay, to be closed that night; lest the stench of those, whom she had persuaded herself were dead, should diffuse itself through the whole house. But the matter took a far different issue, than each had persuaded himself. For at the dawning of day, when Magdalena rising from bed wished to put her feet into her slippers, beholding them on every side clothed with silken cocoons, she wondered whence they had come. The window opened, he not only renders them safe, she sees very many of this kind lying against the walls of the chamber. Wherefore flying to the silkworms' chamber, she beholds a thing to be admired through all ages. For the silkworms, which had not yet ceased to eat, nor had ascended the little branches, nor for the space of many days were of their own nature fit for fashioning those membranous follicles of theirs, from which silk is unwound; and which on account of the moist leaves were by a certain necessity of nature being snatched to destruction, who finally were believed dead and stinking, in the space of one night only she beholds to have so grown beyond nature, that, become silkworms they had now begun the silken threads, had constructed follicles; and since they had not branches ministered to them for weaving the silken work, they had ascended the walls, the cupboard, the chests, and the floor; and had filled all the parts both lower and upper of that little dwelling with their follicles. At the spectacle of this matter so great an amazement mixed with joy invaded her, but in one night brings them to weaving silk. that she scarcely believed her own eyes. But restored at last to herself, when she had venerated with her husband the divine virtue in the deed of the man of God, she learned from it that the too great solicitude of human industry is often deluded by God, that each one may know a greater hope is to be conferred by himself on God's help and providence.

[28] In the Roman convent it has been preserved to this very day, he makes whole a broken gourd; that gourds serve in place of flasks. But it happened on a certain occasion, that while the man of God laid down from his shoulder a gourd full of wine, it, fallen to the ground, was divided into two parts and shattered: from which when the wine flowed out on every side, he straightway pressing both parts of the gourd with both hands, just as if he wished to couple them, rendered the gourd so whole, that not even any sign of the breaking was left in it. Moreover how precious and honorable with God are those things, which with men seem ignoble, the man of God wished by a not-to-be-despised sign to declare. the water in which the feet of the Brothers had been washed, For to Octavius Roncioni, who nourished a numerous flock, when about six hundred sheep in a short space of time had perished by a disease; Dorothea his wife, who took this the more grievously, because she feared the whole flock would be destroyed by the same disease,

on a certain occasion bore sadness before her in countenance. Whom the man of God beholding sad, asks the cause. Which perceived, Why, said he, art thou in vain sad about the counsel of the divine mind? The Lord gave, the Lord took away; as it has pleased the Lord so it is done. But, if thou desirest the rest of the flock free from the disease, he stays the mortality of the flock. send to the Capuchins, that they may carry to thee the water in which the feet of our newcomers were washed, and sprinkle the whole flock with it: for thence it will come to pass that the sprinkled flock will thenceforth not contract that disease, and what is diseased will be cured of the disease. The matter was not said to deaf ears: for immediately the woman obtained the water from the Brothers, the flock is sprinkled, and according to the holy man's word is preserved whole.

[29] At the time when a great scarcity of grain had invaded the City, In a time of famine he fills an empty chest with flour: Felix coming to the house of a certain poor little woman, asks of her a little flour. Who smiling says, Thou askest flour of me, O Felix, for whom now long both flour and bread have failed in the chest? But the man of God, Not so, said he, but seek in the chest, and thou wilt doubtless find flour. To whom again the woman: Press not, I pray: for spiders' webs, not flour, shall I find in the chest. But he: At least in this humor me. The woman goes on: and when she had come to the flour-chest, she beholds it so filled with flour up to the very top, that it spurned the lid. Further from this flour when that woman made rolls, that they profited very many sick to health was afterwards proved by many examples. And that at this very time he by divine virtue multiplied bread in the house of another poor little woman, the process of his life asserts. Paula Posterla, a woman most devout toward the man of God, the man of God asking wine straightway bids a flask to be filled. at another time an empty cask with wine: She was ignorant that the cask whence wine was drawn was wholly emptied, for this only the maids knew, who had drawn all the wine, the cask being lifted higher. Wherefore, when they more slowly proceeded to do what was bidden, with a graver command she compels them to draw the wine. They go on, not that they may draw wine, but that they may obey commands: and exploring the cask, they find it so full of wine beyond hope, that it poured out the wine far from the bunghole. They are astounded, are silent, fill the flask, and give it back to the blessed man: who when he had departed thence, straightway exclaiming through admiration they open the matter to their mistress. Who, astounded by the miracle, and makes it suffice for two years: goes down with them into the wine-cellar, explores the cask: and made more certain of the miracle they all look up to the divine majesty, and pursue it with praises, and commend the sanctity of the Blessed man. And not here is the end of this miracle: for what increases it wonderfully, the cask, which had scarcely ministered wine for a month to a numerous family of thirty-seven persons, for two years poured forth pure wine, which given to very many sick without price conferred health.

[30] There was then in the City a certain Bartholomew, so benevolent toward the Capuchins, likewise another, whence wine had been drawn for himself, that whenever Felix came to him, he brought back thence copious alms. He, when he had piously laid up a cask of red wine for the blessed man, had now drawn so many flasks from it, that the cask rendered dregs for wine: wherefore the bunghole being lifted off, Bartholomew places the cask among the empty ones. Two years after these things elapsed, when the cask was to be filled with wine, he, porters sent into the wine-cellar to carry the cask thence, hears from them, that so much wine still remained in the cask that it could not be moved thence. To whom he, Why do you mention wine? said he, now for two years the cask has been emptied of wine: for since it was emptied by Felix, nothing of wine has thenceforth been infused in it. But they constantly affirming, Bartholomew, to explore the matter more certainly, betakes himself thither: surveys the cask, recognizes it, shakes it, and finds it so heavy with abundance of wine, after two years in which it had stood empty. that with very many striving together it could not be moved. What more? he is astounded, draws the wine, beholds wonders, which can be wrought only by God's virtue. Wherefore the merits of the man of God, by which this had not been wrought without, he not obscurely recognizes: and that the miracle might be more illustrious, so noble and generous (as being given from heaven) wine is poured out from the cask, that Bartholomew offered full flasks of it to very many Cardinals of the Holy Roman Church, and especially to the Florentine, Monte-alto, and S. Severina, and other Princes and Prelates of the city of Rome. So indeed the most clement God willed to remunerate the man's munificence toward the Order, and to commend the merits and sanctity of His servant. When Silvia Scarsia had been wont according to custom to bestow on Felix a gourd full of wine; Felix comes on a certain occasion with the gourd. To whom the maid, Hither today, others now failing he makes abound once Felix, said she, thou hast come inauspiciously: for the wine drips drop by drop from the bunghole: wherefore it will be better that thou put off the alms to the fourth or fifth next day, when the other wine-cask will have to be pierced. But the man of God, Why is there need, said he, to wait so long? now give out the wine: for the gourd will not drink up all the wine that is in the cask: but if thou preferrest, let us survey the cask together. And when he had gone down with the maid into the wine-cellar, the cask being sought with the sign of the Cross he puts the gourd under it: which when he had received full of wine, he departed thence. Further from that time, the wine, which could scarcely reach to the second or third day, so increased in the cask, that for the whole family, in which twelve persons were numbered, it ministered drink abundantly for two months.

[31] The very same also happened to Helena Vachia, who when she denied wine to Felix chiefly for this reason, and again that it scarcely flowed from the cask; the man of God by divine virtue so multiplies it in the cask, that he not only filled the gourd, but also for the space of an entire month it was enough for the whole family. Nor unlike did Cynthia Jacobatia wonder that this happened to her at this time. For the blessed man asking wine of her, she bids the gourds to be filled: to whom the servant, The cask, said she, is so emptied that it pours out no wine. But are there not other casks full of wine? said Cynthia: hasten, pierce another. The maid goes forth to do her mistress's bidding, and with her goes the holy man. Who when he came into the wine-cellar, and a third time says to the maid, Pierce not another cask, for this one (pointing to the empty one) will suffice me. And when he had filled both gourds thence with the greatest admiration of the maid, what most increased the admiration, the emptied cask, by the holy man's merit, rendered wine for the whole family for a month and a half. To these others very many could be added, in whom the prayer of the blessed man increased wine in the casks, whom it pleases rather to indicate than to explain the matter more at length. Among these are, Marcus Antonius Colenius, Camilla Guidotta, Mutius Coccinus, and another Viperescus, and several times, who not once having experienced this virtue in the man of God, deposed it with certain faith in the Process. To these also Vincentius Capoccius is added: who when his cask of wine had degenerated into vapid wine, received the best by the prayer of the blessed man.

[32] But indeed not only of bread and wine, but also the multiplication of oil is celebrated as often wrought by the blessed man by divine virtue. likewise in empty jars, Felix had asked oil of a certain widow by name Lavinia: she answered, that she had left the oil vessel emptied the day before, yet that if even so little remained in it, she would give it all to him. These things said she hastens to the vessel: which when she beheld full even to the mouth, through amazement she exclaims, A miracle! a miracle! To whom the man of God meeting her, Why, said he, dost thou exclaim, A miracle, prattler? Restrain thy tongue: thy charity obtained it from God: only give thanks to God, from whom this blessing has come to thee, nor pour thyself forth into more words. To this another example of Hortensia Mancinia not unlike is added, who when she said to the man of God asking oil that nothing at all remained in the oil vessel, the man of God to her, he twice makes oil to be found, Go, said he, for thou wilt find oil in the vessel. To whom she, Lately, said she, when I had diligently explored the vessel, I found not even a drop of oil in it. Yet when he again compelled the woman to the vessel, she, that she may humor the man, goes to the vessel. What more? seeing it half full, she is astounded at the miracle; and hastening quickly to the man of God, narrates the deed. To whom Felix, Did I not admonish thee to survey the vessel more diligently? But she, Most diligently, said she, had I explored the vessel, nor did sense or judgment deceive me, when I affirmed that not a drop remained in it: but this is plainly God's miracle. But Felix, silence being enjoined on the matter, went away.

[33] Virginia Viperesca, when, all the oil which she had prepared for domestic use being consumed, she had ordered all the oil vessels to be cleaned out, that other might be poured into them; it happened that at this very intermediate time Felix came to her for oil-alms. and a third time, To whom she, No oil at all, Felix, that may be given to thee, now remains at home: but thou must wait for a while, until other, which is to be brought at the first time, has arrived hither. But the man of God, Why, said he, does it profit to wait? what is in the vessel, give out. Then Virginia, If I should give out what is in the vessel, my Felix, I should give out nothing indeed: but that what I have beheld with these eyes may be perceived by thee also, do thou thyself explore all the oil vessels: for thence it will come to pass, that if thou believest not my eyes, thou wilt believe thine own. And when she had appointed one of her attendants a guide of the same way for him, while they go together to the vessels, she thus to the man of God: Why do we go in vain to the vessels, Felix? with these hands I have so cleaned all the vessels, that I have left not even dregs in them. What then? said he, let us go to the jars. Finally when they had come to the oil jars, the man of God coming to one of them, removes the lid; and thrice the sign of the Cross being impressed on the mouth of the jar, presently oil is created in the jar by divine virtue: from which when he had filled the flask, leaving the vessel half full, he straightway departed thence. But the attendant when she beheld oil appeared in the jar beyond expectation, exclaiming through admiration, reports the miracle to her mistress Virginia: who beholding with her eyes oil given from heaven, could not sufficiently commend with words the divine virtue, which in the man of God shone brighter than the sun. To these also let a fourth be added, and a fourth time, which was confirmed by the testimony of Laurentia Durantia, to whom it happened. For when from frequent drawing of oil the oil jar had at last dried up, to the blessed man asking oil her pious parent answered that the vessel was indeed empty of oil, but straightway

promised that she would buy it with money, lest he should depart from her without anything. To whom Felix, Oil, said he, not money I seek: yet if thou survey the oil vessel more diligently, thou wilt find oil enough for me in it. She knew most certainly that nothing of oil remained in the jar: but lest she should seem to despise the words of the blessed man, she takes her way to the vessel: and beholds so much oil divinely put in it, that not only for the man of God, but also for the whole family it was enough for the space of one month.

[34] Finally last, that I may be silent of the rest which are reported in the Process with the name suppressed, and a fifth time, illustrious was what is narrated of Claudia, wife of Andrew Fanestris a physician. She since she was quite pious toward the Capuchins, had been wont to bestow a copious portion of oil on the man of God. But it happened that Felix on a certain occasion asked oil of her, when the oil vessel being emptied nothing but dregs remained in it; wherefore the woman, opening to the man of God the defect of oil, admonishes him to wait only until the third day, when oil for the family's use would have to be procured. But the man of God, I have, said he, need of oil now, why dost thou bid me wait? Lo the flask: send one to pour into it the oil which is in the vessel. The woman, that she may humor the man of God, destines a maid with the flask to the oil jar. Who when she was not ignorant that it was empty of oil, as soon as she came to it, finding it so full of oil that it reached to the highest lip of the jar, was struck with so great an amazement of mind, that straightway lifting her voice she exclaimed, Come, mistress, come, and behold a miracle. And when Claudia had flown thither, beholding the jar full of oil, which she most certainly knew empty, she could utter nothing through admiration. But the man of God, the conversion of two youths following. his portion of oil received in the flask, went away, admonishing Claudia not to disseminate the matter among the people, but rather to extol the Divine liberality with praises. Nor in vain and without God's counsel was the miracle then wrought by the blessed man: for certain disciples of Andrew the physician, who were present at the miracle, having beheld it, were so moved in mind, that bidding farewell to the studies of the medical art and to worldly things, they a little after embraced the institute of the Religion of the Capuchins: of whom when one obtained the name of Rufinus of Siena, the other of Gabriel of Toulouse, each ended his days in Religion with great praise of virtues.

CHAPTER V.

Healings obtained by the liquor dripping from the body of the Dead one.

[35] Although it is not easy to narrate how many miracles were wrought by God by the illustrious liquor dripping from the body of the dead one, A fever with frenzy is healed, yet some we will here recount. Frederic Cæsius, frenzied with a grave fever, was sick to the peril of life; when in the more vehement very access of the fever and delirium, by Pulcheria his wife anointed with this salutary liquor, which she had received from the Cardinal of S. Severina, he is restored to a sound mind, and a little after the fever being driven away is restored to entire health. Which when he rightly referred received by the suffrage of this blessed man, so familiar thenceforth was this antidote to that family, that whoever of that family afterwards were sick, anointed with this watery liquor recovered. The same Frederic in the year 1591 when he labored with so pestilential a fever that after all remedies tried no hope of his health was left to the physicians, and again a pestilential fever, fled to the familiar medicine: and the help of the blessed man before God being implored, asks a little of this liquor to be given him to drink in a glass cup. Which scarcely drunk, he is straightway seized by a light sleep: in which he seemed to himself to stand at the sepulchre of the holy man, and to behold the same upon it, who addresses him with these words: Son, fear not: for from this sickness thou wilt recover. Wherefore awakened, when he had felt both the vehemence of the disease for the great part mitigated, and the fever declining to its close, having at last obtained entire health beyond the hope of the physicians after some days, he rendered thanks to his deliverer.

[36] Nor unlike did it happen to Antony Roncallus, who when, anointed with the holy Oil, he had reached the last line of life, and the rumor of his death was now spread abroad, a lethal disease, a certain Capuchin, by name Augustine of Bergamo, who was cousin to Antony, delivers some of this liquor to Eugenia his wife: who as soon as she anointed therewith the sick man's head, the disease so seemed to recede, that those who the next day had come to console Eugenia for her husband's death, congratulated her on his recovered health. dysentery, Paul Alvarus from a continual fever, dysentery, a flux of the nostrils, and inappetence for food had contracted such a state of body, that he bore before him rather the likeness of pale death than the appearance of a living man. Whom when Stephen Cechinus, a Capuchin Priest, who had come to him for the cause of a visitation, prayers being premised to God, had anointed with this very liquor of the blessed man, he restored him at once to life and health: for straightway he began to taste food: by which gradually the fever, dysentery, and flux of blood vanished, he returning to pristine health.

[37] Victoria Foccheta was held with so grave a languor of the stomach and difficulty of breathing, that she feared an unforeseen suffocation of the heart would shortly come upon her. a languor of the stomach, And when no medicines of the physicians profited her, a vow being made to the blessed man, by which she promises to hang a silver breast on his sepulchre; she asks of Constantia her sister that her breast be anointed with this liquor. The anointing was presently followed by an entire cure of the diseases, which was confirmed by a celestial sign: for the place of the anointing then for a long time after breathed forth a most sweet odor. But when she, unmindful of the celestial grace which she had received from God by the suffrage of His holy servant, had neglected to discharge the vow; she is seized with the same diseases: with which vexed, when, deploring the fault from her soul, she had more quickly rendered the vow, she presently obtains pristine health from God: which she obtains for Michael Angelo her son, a desperate disease, who after these things was sick to the despair of the physicians, by the same liquor of the blessed man anointed; that thence men might learn that God is more prone to clemency than to punishments; and not be ignorant that more is conferred by gratitude for a benefit received, than what had been taken away by the vice of ingratitude. To these let Catharine Locatella be added, whom when a continual fever, a flux of blood and finally a cachexy had brought to such a state of body, that she spurned all remedies as useless, a flux of blood, and therefore, health being now despaired of by the physicians, she was snatched to destruction; Felicitas her mother, who loved her only daughter, when she had offered her to B. Felix by a vow, and bathed her with his liquor, a truly wonderful thing! at the same moment of time the fever ceases, the flux of blood dries up, and that ill habit of body and cachexy is so suddenly changed into a better one, that on the third day after, she who before had been sick unto death rose whole from bed. Who grateful for so great a benefit, the world with its delights despised, joined to the nuns in the monastery of St. Bernardine, passed the rest of the time of life not without praise of virtues.

[38] Demophoon Calendius likewise, seized with a sudden disease, a sudden and headlong disease, which no remedies of the physicians could aid, was so grievously tortured, that he was believed about shortly to breathe out his soul: wherefore by the physicians' counsel, a Priest who might receive his Confession is summoned. But since the force of the disease had on the spot taken from him the faculty of speaking, the wretch was engaged in the peril both of body and of soul. At which time it comes into the mind of Felix Uberta, niece of Demophoon, that some of B. Felix's liquor was preserved with her: which hastily taking, she gives to the sick man to drink. Scarcely had the sick man drunk the liquor, when straightway breathing again from the disease, he thus addresses his niece: What, O niece, hast thou offered me to drink, which has suddenly taken all the disease from me? To whom when she signified that it had been B. Felix's liquor, stretching suppliant palms to heaven, he renders thanks to God and to B. Felix for the health conferred; which so perfect and entire he obtained by the blessed man's merit, that the next day risen from his couch he went forth into the City to transact his business. To these Artemisia Colonna Cæsia, Princess of S. Angelo, a continual fever, for the space of five or six months laboring with a continual fever, moreover was so grievously affected by the abundance of phlegm flowing down into the breast, that by the physicians' judgment she had fallen into a hectic fever and marasmus, which is the last species of it. Wherefore while the Princess of Palestrina her mother mourned her as dead, a certain one of ours offering her a little of this liquor, which had flowed from the body of the blessed man, persuades that the sick daughter be anointed with it. The sick woman is anointed: and no delay of time interposed, the flux of phlegm dries up, by which she was more grievously afflicted; the breast is restored, and the fever gradually receding, in a short time she enjoys entire health.

[39] In the same manner also Olympia Marina, long afflicted with a fever and most bitter pains of the stomach, was engaged in a certain peril of life: a pain of the stomach, when, the liquor of the blessed man brought by ours, as soon as with it her stomach and temples were anointed in the name of B. Felix, the fever departs, the pain of the stomach ceases; and the sick woman restored to pristine health, hung a waxen stomach at the blessed man's sepulchre in testimony of the health obtained. Nor unlike this was the cure of Cleria Mantosia, who when with a most burning fever she labored to a certain peril of life, a burning fever, this very burial-liquor being drunk together with broth, and the help of B. Felix being invoked to her aid, straightway recovered from the fever, the physician himself astounded, and affirming that this proceeded only from divine virtue. The same, after three years most grievously sick, having used the same remedy again, obtains also the same benefit of health. But plainly to be wondered at is what is narrated in the Process of John Baptist Clementinus: a withering of the arm who when from his mother's womb he bore a withered arm, in which neither sense, nor motion, nor any vigor was; very many physicians confer remedies upon him. Which when they could not reach so far, as to impart life to the dead member, all things are tried in vain; until it came to the celestial remedy. For after these things two Capuchins coming thither, when after a prayer, which kneeling they had offered to God and to B. Felix, they had anointed the boy's withered arm with the liquor; presently the divine virtue was present, which quickening nature, straightway conferred motion and vigor on the arm; and by the blessed man's merit, gradually restored entire life to the dead member; so that if not wholly dead, at least its lifeless member was recalled to life.

[40] Nor of less admiration worthy was the divine work wrought in Cæcilia Zita by this blessed man's liquor: paralysis, for she after two months from her birth, when on account of the resolution of the nerves she had become so impotent, that even to the second year she lacked all use of her limbs; at this time Faustina her mother, moved by the fame of B. Felix's miracles, invokes him for her daughter's health, and asks the girl carried to his sepulchre to be anointed by the Brothers with the sacred

liquor of his burial. Who when they had anointed the girl's body; God who wishes to be seen glorious in His servants, so by divine virtue confirms her nerves, that scarcely carried home, she began both to move her limbs and to walk on solid steps. But the girl, as soon as she grew up, not unmindful of the benefit received, consecrates her virginity in the monastery of St. Lucy, under the name of Archangela, to God by a solemn vow. That also memorable thing of Lucretia Mariana is read in the process, who when she had contracted such a withering of her thighs and legs by a certain immoderation, that she could in no way move herself from the spot without the help of others; the physicians had now tried all remedies for her cure. When Nicholas, Lucretia's husband, the fame of the miracles growing widespread which were reported of the virtue of this liquor, received by loan a phial of the same liquor from a certain noble woman: with which when he had bathed the thighs and legs of his sick wife, she, the nerves straightway consolidated, first moves her legs, then a little time elapsed is restored to entire health. Nor was that enough: for after these things the same laboring with a certain most troublesome chiragra (gout of the hand), when with the quill with which she had before been anointed, the help of B. Felix being invoked, she had touched her affected hand, a chiragra, she was so perfectly cured of the chiragra, that she was thenceforth never troubled by it. Finally a third time, when Nicholas her husband was so sick unto death, that, destitute of the physicians' help, his senses lost, he awaited only the extreme end of life; Lucretia his wife, about to render a mutual office to her husband, when she had commended him to the patronage of B. Felix; with the same quill with which she had freed her hand from the chiragra touching his forehead, a lethal disease; vindicates him from destruction. For scarcely had she expressed the sign of the Cross with the quill on his forehead, when so copious a sweat suddenly burst forth for him from his head, that he seemed to pour out water on every side. Presently his senses being restored, a fleshy growth on the eye he emerges by the blessed man's merit into that state of health, by which, free from peril of life, he gradually returned to pristine health.

[41] To a certain Baptista, wife of Cæsar a saddler, from a flux of phlegm a little caruncle had grown on the eye, which when, like an acorn, it covered the whole eye, had taken from her not only the light, but also all the form of the eye. Bereft of this light while she perceived all the physicians' work useless to her, she fled to the virtue of this sacred liquor: with which scarcely is she anointed by Margarita Petrasancta, when that caruncle at that very moment of time vanishing, the light is so perfectly restored to the eye, that she beheld all things more clearly with it than with the other. and grown in the nostrils, Orinthia Vitalescha when for the space of eight and nine years she had borne a little tubercle or a certain fleshy growth, which had grown for her within the nostrils, with the greatest trouble and pain, the physicians judging that disease incurable, she had cast away all hope of cure; at which time Dominic of Viterbo a Capuchin exhorts Orinthia, that she flee piously to B. Felix's liquor. To whom she promptly assenting, the patronage of the blessed man being implored, anoints her nostrils with the liquor: and after the second or third anointing enjoys the desired health. But to John Baptist Cechinus, who had long labored with the same disease of the nostrils, the divine virtue of this liquor was present more quickly: for as soon as his nostrils were anointed with it, the swelling departed. Antonia Monteflora had long suffered scrofula, scrofula and a swelling of the eyes, to which a swelling of the eyes was added: by which brought almost to blindness, she enjoyed the light of the eyes less. No remedy profited for either disease, when by the discourse of Felix the African she is provoked to the blessed man's liquor: with which when the sick woman had been anointed toward evening, in the morning she obtains an entire cure of both diseases. But Marcellus Sachettus, affected with the same disease of scrofula, and a certain son of Paul Falconarius, obtain a swifter cure by divine virtue. For scarcely are they anointed before B. Felix's sepulchre by the Capuchins with this very liquor, when no delay interposed they are so perfectly cured of the scrofula, that not any signs of them remained in the skin.

[42] But a certain twin health of mother and son, procured for them by the blessed man's merit, is not to be passed over in silence. First Isabella Priorata, a noble woman, on account of the bursting of a pectoral vein vomited so copious blood from her mouth, a vomiting of blood, that since she could be restored by no remedy of the physicians, she was believed about to pour out her life with the blood. At which time Sabina her daughter, a young girl of fourteen years, who lying on a bed pursued her mother's future close with many tears, suddenly perceives her shoulder shaken by an invisible hand, and such words uttered to her; Sabina, admonish thy mother, that she apply my liquor to herself for an anointing, if she desires to be whole. At once the young girl flies to her mother, and signifies the deed and the voice heard. Whose sense when she had presently perceived (for not many days before she had received a phial of the blessed man's liquor as a gift from a certain kinswoman) nothing hesitating, she bids the phial to be brought to her; and imploring for herself the merits of B. Felix unto health, she bathes her breast with the celestial liquor. What more? The blood stops, the vein is restored, and she who was hastening to her close, her step turned, enjoys the use of a longer life. Having divinely obtained this health, when she nourished a greater hope and confidence conceived in mind toward the man of God, she induces herself in mind to try the virtue of the same liquor, a most wicked ulcer, also in her son who labored with a most wicked ulcer in his hand. Wherefore when after a prayer, offered more earnestly to God and B. Felix for her son's health, she had anointed his ulcerous hand with the liquor; at the same time the desired health is restored to him, and the ulcer cured by divine virtue, loosed the mother's tongue to celebrate the praises of God and of the blessed man.

[43] After these things the cure of Matthew Rusticucci, celebrated in the city, was wrought by this liquor of the blessed man. For he when with hemicrania (migraine) he was so bitterly tortured, a hemicrania, that brought almost to insanity of mind he uttered roarings like a lion, nor by any remedies sought from every side could the pain of his head be relieved; Rusticucci his brother, the liquor being drawn from the blessed man's burial, more earnestly exhorts his sick brother, that he beg for himself the help of B. Felix unto health. When he had done this with all piety, scarcely is he anointed with that liquor, when at once all the pain of hemicrania departs from him, and he is made whole. paralysis, Let it also please to add another health of a paralytic, granted by the virtue of the same liquor. There was in the City a tailor, by name Vincent, who when he was affected with so grave a paralysis, that he could neither move himself, nor be moved by others in bed without the greatest pain to himself; anointed with this liquor, straightway by divine virtue obtains free motion of the body, and a little after enjoys entire health. deafness, Laurentius, a certain youth, was so deaf, that he wholly lacked all sense of hearing, so that only by nods did he understand what was indicated to him to be done. To him when Cæcilia Saccha poured a little of the sacred liquor into each ear, wonderful to tell! scarcely do the ears receive the liquor, when at once they also perceive the voice of one speaking: so that he who before thought no sound existed in the world, but all things rested in deep silence; now heard both the voices of men, and the songs of birds, and the noises of the forum, in short whatever was said even in a slight whisper.

[44] Lastly a certain admirable and double health of body and soul is here to be subjoined by me, granted by this sacred anointing to a certain man. several diseases in one, both of body, Thomas Minerbettus, General Curator of the Apostolic Patrimony, setting out from Viterbo to Rome, fell into a fever; which growing worse he scarcely arrived at Rome, when, with other diseases succeeding, namely a quinsy, a palpitation of the heart, a tightness of the breast and a more frequent wasting, he was engaged in the greatest peril of life: but what was more to be lamented, he had heaped together such piles of most grievous crimes, which for many years he carried unexpiated in his soul, that he seemed now to have rotted in them. The unhappy man burned, oppressed by both sickness of body and soul: and when he sought very many remedies for the health of the body, the wretch did not yet think of the better health of the soul. When a certain pious Sister of the Third Order of Our Holy Father Francis, which a soul long unexpiated, by name Lucia, taking the care of him upon her, addresses him on a certain occasion with these words: Thomas, when the human helps of the medical art desert us, then must we flee to the divine, by which we can be more helped; and God must be wearied by our prayers and those of others. Wherefore, if it pleases, it is in my mind to go to the Capuchins, and to ask more earnestly that they pour forth their prayers to God for thee. The sick man assented, and added this besides, that it must above all be cared for by her, that she bring to him some of that watery liquor, which flows from B. Felix's sepulchre. The woman goes on, and asking the liquor from the Guardian, obtains from him two Brothers: who coming to the sick man with the liquor, when they had for a while nourished him with sweet words to the hope of divine clemency and to invoking the merits of B. Felix, anoint his forehead, throat, and breast with the liquor. Further the most clement God, who had resolved to confer both healths on the man, after the anointing, sends a certain sweet slumber upon the sick man: in which straightway the enemy of the human race, in that plain manner and figure in which he is wont to be portrayed by painters, black, naked, tailed, horned, presents himself to be beheld by him: who when he asserted him, on account of very many crimes, delivered to his power, tried to tear his soul by force from the body. But his Guardian Angel straightway appearing higher in the air at the feet of the little bed and resisting, after the vision of Felix interceding for the sick man with the Mother of God, a controversy arises between them. For the Guardian Angel brought to his defense the sick man, redeemed by the blood of Jesus Christ, endowed with the Christian faith, washed by sacred Baptism. But the devil making little of these, unfolds a book, in which all his crimes were contained: which while he read, the sick man convinced by the truth of the matters, seemed to assent to the same. At which time B. Felix is beheld in the air, who gravely threatening the demon, What, wicked one, said he, dost thou prolong for thyself the power over this man, when I have begged for him the patronage of the Virgin Mother of God? And when he had lifted his arm, he straightway showed the sick man the sacred Mother of God, who bore in her bosom God her Son. But he at this very time waking from his slumber, when he had beheld the demon with a double leap rushing himself out of the window, and the Blessed Virgin together with B. Felix ascending into heaven, began to exclaim more loudly, O B. Felix! O B. Felix! And at the same moment of time free from all pain of body, he takes care to have the Parish-priest of St. Martin summoned to him. are suddenly cured. To whom when he had entirely confessed his faults, he is wholly dismissed from the fever, and the next day rises from his bed. The second day of the Blessed Virgin's Nativity was at hand: on which when he had been refreshed with the sacred body of the Lord, the other day he came to B. Felix's tomb to render thanks for the double benefit received:

to whom also for a perpetual memory of the matter he hung a little tablet inscribed with these words; For the salvation of soul and body, wonderfully and instantly restored, the 8th day of September 1591, Thomas Minerbettus.

[45] Very many other miracles, which by the anointing of this liquor God exhibited to various languishing persons, it seemed good briefly to indicate. By the same liquor very many others at Rome are healed, In the Roman province Helena Vachia, from a most grievous disease of the throat; Olympia Bruna, from the pains of childbirth; Faustina Caloria and Albrica a maidservant, from a vertigo of the head; Ascanius a Bufalo, a Roman Noble, from a pain of the thigh; Joseph Ghislerius a boy, from blindness of the eye; Sancta of S. Severino, from a withering of the arm; Hieronyma Cautia, from a pain of the breasts; Octavus Valtrotus a boy, from a hernia; Laura Costa, from a disease of the mouth and nostrils; Clara Spada, from incurable leprosy; Scipio a shoemaker, from the pains of gout; Augustine, son of a certain Romulus, from blindness of the eyes; Blasius a Fronte, from a burning; Leonora Avila, from a grave pain of the head; Marius, son of Drusilla Matthei, from a desperate sickness; a man of uncertain name, from pleurisy; John Baptist son of Victoria, from a putrefaction of the cheek; Felix Fanella, from hypochondriac melancholy; Lucretia Ferrera, from an apostume by which her hand had rotted; Antonina Lantes, sister of a Cardinal, from hemicrania and from the pain of childbirth; Cæcilia Ursina, from a most grievous languor of the stomach; Lucas Antonius de Fabiis, from the sciatic disease; Plautilla, wife of Pompey of Salerno, from scrofula; Laura Spinola, from ozæna; Vincent Cannatus, from a pain of the sides; Sebastiana Cometta, from a lethal sickness; Paul, son of Stratonica Matthei, from a vomiting of blood; Honorata Fontana, from a long-lasting pain of the head; Fabius a Pace, from a continual fever; John Bibienus, from a contraction of the limbs; Cæcilia Sacca, from a pain of the teeth; Pamphilius de Magistris, from an acute fever; the son of Julius Franchinus, from blindness of the eyes; Sebastian de Vecchis, a physician, from a fistula; and his Daughter, from scrofula; Silvius Barattus and the son of Lucas Peregrinus, from an acute fever; Catharina and the niece of a certain Alexander a tanner, dying, from the jaws of death; from the same also the wife and niece of Pompey, the son of Tarquinius Marfius, from dysentery; Cynthia the Roman, from a pain of the sides and leg; Felix Capreola, from a grave pain of the head; the son of Severinus Mascardus, from a flux of blood; Sebastian de Rubeis and the son of Stephen a mason, from scrofula; Christopher Talliacarne and Maria of Narni, from a pain of the hams, are delivered by the virtue of this liquor.

[46] From the Milanese Province, Veronica Beolea, from a long-lasting inappetence for food; likewise in the Province of Milan, a boy blind in one eye, and a mother laboring with arthritis, the former from blindness, the latter from arthritis; another boy also and a woman from toothache, are cured in the same manner. From the Bolognese Province, the son and daughter of Fabricius Luccetellus, from a pestilential fever; Bologna, another from ophthalmia or a disease of the eyes; a third woman laboring in extremity, anointed with this liquor, are recalled to health. Palermo. From the Palermitan Province at last, the son of the Prince of Castro-Veterano, from scurf; and Pacificus the Calabrian, a Capuchin, from a swelling of the legs, are healed by the anointing of this liquor. Moreover in what honor this precious liquor of the blessed man was to be held with men, was declared divinely at this time by an illustrious example. For a certain woman, by name Nuntia, when she had laid up a phial of this liquor, stopped on every side with wax and parchment, in a chest, in which she had placed with it waters of another kind, which she had prepared for painting her face; The same irreverently held dries up. as soon as she wished to flee to the phial of liquor, she found the liquor wholly dried up in it, although as before closed. By which deed she not obscurely learned, that the same seat cannot hold at once God and Dagon, and that sacred things are not to be mixed with profane, but to be handled sacredly, and to be pursued with the highest honor and religion.

CHAPTER VI.

The benefits of various cures, obtained through various Relics of B. Felix.

[47] But now we must proceed to other miracles, Through particles of the cut habit are healed, a venomous suppuration, wrought by the various Relics of this blessed man by divine virtue: and first must be treated of those, which flowed from the cut particles of his habit. First therefore in the Roman province, Magdalena Grimalda, who on account of a venomous suppuration, which had invaded her throat, was engaged in a certain peril of life; when her throat had been signed with a particle of the Blessed man's habit, straightway, the apostume bursting, she is delivered from death. She herself laboring with a creeping disease (formicary), is vindicated unto health by the touch of the same habit. pleurisy, Barbara of Padua, seized with pleurisy, was giving up the ghost; when, some threads of the same habit being drunk with broth of meats, presently the pleurisy vomits forth pus, and she is recalled to life. Camilla Thesaura, scrofula, when on account of an exuberant tumor of the throat she fled the sight of men, tying a particle of this habit to her neck toward evening, in the morning found the tumor dried up. In the same manner a little after Ersilia a girl and Horatius Butius, an apostume, laboring with an apostume of the throat, are cured of the disease. Antony, son of the Marquis Theodulus, had fallen into a hectic by the judgment of the Physicians, a hectic, at which time Francis of Casale, a Priest of ours, coming to him with a Companion, gives him to drink some threads of the aforesaid habit with water: by which he so recovers, that, sleep recovered, he shortly became free from the fever. a cough, And at this very time Catharina, Antony's sister, by the same plain remedy is delivered from a long-lasting and troublesome cough. To Victoria Aquilina a black and pestilential carbuncle had grown in the nostrils: which when it brought her the highest pain, a polypus, threatened her also with peril of life. Presently she fleeing to a particle of this sacred habit, which she kept with her; when she had tied it to her nostrils in the evening, in the morning she found the carbuncle had wholly departed, only a red mark being left in testimony of the miracle: she also by this same particle of the habit tied to her throat, recovers from a disease of the throat.

[48] a pain of the head and stomach, Lucretia Galantia, seized with a most grievous pain of the head and stomach, had experienced no relief to herself from the physicians' help; when, B. Felix being invoked to her aid, she hung a piece of his habit on her neck: by which she is straightway made whole from both languors. a pestilential fever, Which when her feverish daughter had beheld, she too having piously used the same remedy, obtains health. A certain pestilential fever had invaded Sestilia Narda, which sprinkling her whole body with black spots, by the physicians' sentence presaged for her a certain close of life. Wherefore destitute of human help, she flies to the blessed man's aid; and applying to herself a piece of his habit, is healed by divine virtue. blindness, John Antony Roncallus, a boy of four years, from a flux of phlegm had contracted a grave blindness of the eyes: which when his mother had touched with a fragment of the aforesaid habit, B. Felix being invoked, the boy in a short time obtains the light. John Andrew of Fontanile, by a pestilential fever destitute of all hope of health, was sick; when Br. Antony a Capuchin, the sick man's brother, after prayers offered to God, giving him a few threads of the blessed man's habit with water, in a very short time vindicates him unto health. The woman Felix de Ubertis, a colic, tortured with a colic pain, when she could be relieved by no remedy of the physicians, by the touch of this sacred habit and of the little band, in which the blessed man's brain had been laid up, at the time when he was disemboweled, is straightway delivered from the pain.

[49] Ambrose, son of a certain Julia of Proceno, a boy of three years, epilepsy, was so grievously affected with epilepsy, that for the space of eight months he daily fell into it. But a piece of the aforesaid habit being hung on his neck, he is so perfectly cured, that he was thenceforth never afflicted with that disease. Very many other miracles of this kind, which it is proved to have happened in the Roman province, it pleases to pursue in a compendium rather than in historical narration. First therefore a certain Persia, midwife of Victoria Vitelescha, from arthritis; and very many other diseases, both at Rome, Laura Petronia, from a headache; Octavia Rensia, from a pain of the breasts; Lucretia, attendant of Francisca Valtrina, from a most grievous languor of the stomach; John Baptist Matthei, from a sickness of the ears; a certain Joanna seized, from the obsession of a malignant spirit; from the same likewise, a certain Julia wife of Rinaldi; a certain woman of Zagarolo, from a quinsy; Francis Espucius, twice from a bitter pain of the head; Margarita Dreia, from a pestilential fever, from which she was believed about to die; Antonia her daughter, from a headache; Catharina Cioffa, from red papules; from the same also Peter, son of Victoria Adorna; Lavinia, wife of Rechardus of Proceno, from a cachexy; Proserpina Pacea, from a lumbago; Portia of Gallicano, from a quinsy; Claudia Guazzetta, from an acute fever; Cassandra Zachonia, from a headache and lumbago; the son of Christopher Daniel, from a lethal sickness, by the touch of this sacred habit, are recalled to health.

[50] In the Neapolitan province particles of the same habit cured Justina Grimalda from a long-lasting fever; as well as at Naples, a Noble, son of a certain Capuan, from blindness of the eyes; John, son of Leonard Matronis, from a long-lasting sickness, on account of which he walked bent; a young girl, attendant of Aloysia Cossa, from the obsession of a malignant spirit; Joanna Reverteria, from elephantiasis; Br. Ruffinus a Capuchin lay-brother, from a hernia, a certain Brother of the order of Preachers, from dropsy, by divine virtue. at Bologna, In the Bolognese province, Lucia Lisania, gravely feverish; Hieronymus, laboring of pleurisy unto death; a dying woman, from a certain peril of death; a girl, possessed by a demon; a woman, eaten by a cancer; another, affected with a lumbago; a certain one from a flux of the nostrils; Marinus a husbandman, from a trembling of the limbs; another from a pain of the legs; a certain Balthasar, palsied in the limbs; likewise twin women, from a swelling of the breasts; and a pain of the neck, are delivered by the virtue of this sacred cloth. In the Otranto province, at Otranto, Santorius Taurus of Otranto, from an acute fever; the wife of Orpheus Trepucius, sick to the despair of the physicians; the wife of Octavius Maragei, from a most grievous fever; three women of pleurisy, sick even unto death; Maria Astona of Melpignano, and another of Marciano, from the torture of childbirth; Stephen Caramuscia, almost blinded by papules; a woman of Castrignano, from a uterine pain; another, from a putrefaction of the breasts; Cassandra, sister of the Archbishop of Bari, from a pain of the eyes; Br. Senardus a Solito a Capuchin, from a disease of quinsy; Angelo Vecchius, bereft of the light of both eyes; Antonia Leonarda, from a diabolical sorcery; the wife of Francis a Notary, from a grave pain of the hams; very many also feverish, piously applying to themselves a particle of the blessed man's habit, are healed.

[51] In the Palermitan province also very many in the same manner are cured of various languors: at Palermo, among whom Lucianus Rubeus, Bishop of Mazara, for the space of twelve years had labored with a grave apostume in the shoulder; which when by no art or remedy could be provoked to maturity, the physicians judge the shoulder to be opened with iron. But a particle of this sacred habit being applied to his bare shoulder by a certain Capuchin Priest, straightway without iron the corruption bursts forth from the ulcer. Ludovicus Naxinus had a son, by name Francis; to whom struggling in the extreme agony with death,

when by this very remedy aid had been brought, straightway the dying one is vindicated into a better state of health, and at last perfectly recovers. The sister of Br. Marianus a Politio, a Capuchin Priest, for many years humpbacked, walked so bent, that she could scarcely behold the sky; when, imploring the merits of the blessed man, and hanging from his habit a piece on her shoulders, she is raised up with the highest admiration of all, and is thenceforth stretched straight. To the boy Bartholus, when by playmates a seed of a husk had been put into his ear, it slipped so deeply into the passage of them, that by no means or art of surgeons could it be drawn out thence. Wherefore when for the space of eighteen years he had borne it, not without immense pain, in the ear; a piece of the cloth, which had been cut from B. Felix's habit, being applied to him on a certain occasion, presently the seed bursts forth, and he is delivered from the long-lasting pain of the ear.

[52] A certain man of Alcamo a town of Sicily, when he carried grave enmities with some, and elsewhere in Sicily obtains a particle of B. Felix's habit from ours, with which he trusts he will be safe from the snares of his enemies. Nor did his faith deceive him: for returning from the convent of the Capuchins to Alcamo, when he had fallen among his enemies, who, piercing him with many wounds, thought they had left him dead; he returned home, when he beholds his clothes on every side cut by wounds, by this blessed man's help beholds himself wholly unhurt without wound. To these moreover from the same province let there be added a certain Jurist of Trapani, who from a grave fever; another of the same city, from a diabolical fascination; a seized woman, from the demon's command; Vincent of Termini Imerese, and another woman of the same city, from a disease of the eyes; the wife of a certain Weaver, now destitute of the physicians' help, from the jaws of death; a certain man of Bivona, benevolent toward the Order, from a grave pain of the sides; a woman of the same town, from a long-lasting languor of the stomach; very many finally feverish, by drinking water into which a particle of the sacred habit had been put, are healed; so that in the convent of Bivona it was needful for water to be prepared by the Capuchins in the morning in an ample vessel, which, consecrated by the touch of this cloth, procured for itself that virtue from God by B. Felix's merit, that it might drive away languors from all both feverish and sick of another kind.

[53] From the Piedmont province, a certain Magdalena Bergalla, and from Piedmont: in the town of Ceva oppressed with a most grievous fever, was hastening to death: at which time her husband coming to the convent, when he had obtained the Sacrament of the Eucharist to be publicly exposed on the altar by the Superior, moreover receives from a certain Capuchin Priest a piece of B. Felix's habit. Which when he had hung on the neck of his sick wife, after the Lord's Prayer and the Angelic salutation piously recited five times; she a little after falling into slumber, beholds B. Felix sitting by the bed: by whose aspect she was so strengthened, that waking from sleep, she felt herself free from the fever. Wherefore after these things, when she was asked about B. Felix's likeness, she so graphically delineated his true form in words, that she took away all doubt from the mind, that it was B. Felix who had bestowed this benefit of health. Lucretia, wife of John Peter Provana, at this time in the town of Carignano was so grievously sick, that the physicians despairing of her health, scarcely prolonged the time of life for her until the morrow. Lucretia and this whole family of Provana was benevolent toward the Capuchins: wherefore the Superior of the convent destines to her Augustine of Tortona a Preacher: who when he had kindled her mind to imploring B. Felix's merits, gives her one or another hair of his habit with water; and anoints her forehead with the liquor, which had flowed from the blessed man's body. The deed was presently followed by health, at which all both the physicians and those who stood around the bed were astounded, and glorified God in the holy man.

[54] In the city of Monreale, John Francis Beltrutus, at Monreale still a boy, was detained by a certain troublesome sickness; to whom Isabella his mother, devout to the Order of the Capuchins among the first, gives some hairs of the sacred habit mixed with water to drink. Which drunk, while the boy, the doors closed, lies alone in bed, two Capuchin Brothers, of whom one was B. Felix, entering the chamber sit near the bed. Whom while the boy beholds glad, he is gradually seized by sleep. Meanwhile the mother who had gone out of the house, returned to her son, when she had found him free from sickness and whole, admiring the matter, asks of him whence this had happened to him. Who reporting to her the apparition of B. Felix, provokes his mother and the rest of the household to give thanks to the glorious servant of God. At Saluzzo also Catharine a Turre, a noble woman, laboring with a frenzied fever, when she had drunk a few hairs of the same habit, given her by a certain Capuchin Priest with water; a little after dismissed from the frenzy and from the fever, returns to pristine health. Piedmont, In this manner Clara, attendant of Lucretia Purpurata, lethally sick; Lucretia herself also, oppressed with a long-lasting pain of childbirth; a certain man of Novara, vexed by a demon; a boy, perilously laboring with the disease boa; a woman of Casale, gravely afflicted with a tertian fever; a certain noble of the Torres family, together with his wife and children feverish; are vindicated unto health.

[55] From the Helvetia province, a Woman, wholly blinded by a sickness of the eyes; another, Helvetia, seized with a most grievous languor of the head, by which she was almost driven to insanity; a youth, from a swelling of the legs and feet, touching a piece of the sacred habit, are thoroughly healed. From the Venetian province, the Dominion of Venice. a Noble of Bergamo from a tertian fever; a woman also of Verona, vexed with the pain of childbirth, relying on this very remedy, enjoy health. From Umbria, a certain girl of Foligno, by a lethal fever hastening to the close of life; a man also, perilously sick; Umbria, likewise twin women, gravely afflicted with toothache, by this religion toward the blessed man, are cured of their diseases. From the Abruzzo province, Julia of Collepetri, and Pax, wife of John Bernardine, from a tertian fever, Abruzzo. with which they had long labored; Alphonsina of Scandriglia, from the falling sickness; the son of Magdalena Ursina, by the physicians' sentence adjudged to death; Dominic a Cruce, Ambrose son of Olympia Palliacensis, Crystallina Cianchitta, and a certain youth, vexed by a demon; Laurentius a Villa, from a long-lasting sickness; and Antony Forsytus, from a melancholic affection, by which he was reduced to insanity, by the drinking as well as the touch of the sacred habit, are carried to health.

[56] Elsewhere many, healed in various places, The rest of the miracles, which through the Christian world were wrought by the sacred habit, proved by a graver and certain faith, we run over in a brief compendium without distinction of the series of regions. Antony Mogaverus, from a fever and a flux of blood; the son of Silvia Bentivolia, fallen from a height, from a dashing of the head; the daughter of John Baptist Fregullius, from scrofula; Margarita, wife of Augustine Manfredi, from a long-lasting languor of body; the son of Paul Virchius of Brescia, from an incurable disease of the thigh; Catharina of Carpi, from a grave ulcer of the legs; Livia, wife of Christopher Vitella, from a pain of the breasts; Portia of Civita-Ducale, from a vehement fever; Imperia, wife of Antony Perottus, from the pain of childbirth; Cæcilia, wife of Clement a physician, from a lethal disease; the son of John Baptist Simus, from the agony of death; Laura Sapalca, from a continual fever; Francis Laurentinus, from a fever and a pain of the sides; Francis a boy of seven years, from dropsy; Antonia, daughter of John Basaia, from a cachexy; Aloysius Panizza, from a quartan fever, with which he had long labored; the daughter of Hippolytus Boschus a physician, from a continual fever; Elisabeth, wife of Andrew Montanari; another the wife of Francis Farolfi, Guabenga Moltia, the son of Hercules Cocapani, and his maidservant Catharina Ferra, Leonora Mussarella, are enumerated in troops, Thomas Bellinus, from most grievous fevers; Antony of Este, from a vertigo of the head; Alphonsus Giliolus, from a limping of the legs; Lucia, attendant of Hippolyta of Este, from the stone disease; the wife of Galeatius Reminaldus, Angela her attendant, Catharina wife of Bartholomew Cacellus, Lucretia daughter of Bartholomew, and Lavinia Cocapani, from a continual fever, vomiting, and pleurisy; Lucretia Bartholina, from a grave torture of the eyes; the son of Ludovicus de Benedictis, from a hernia; Victoria de Puciis, a nun in the monastery of St. Catharine of Siena of the city of Ferrara, from a bitter and long-lasting languor of the stomach; Venia Trota, from a colic pain; Aspramon Mergerius of Comelens, from a long-lasting torture of the legs; Æneas Bottonus, son of Bernardine a Campis; Violans daughter of Antony Zeno, Hippolytus of Padua, Livia Bevilaqua, Junipera Bernilia, the son of Aloysius Poquintestis, Catharina Bovena, Isabella Furlana, Eleonora and Claudia Squartrona sisters, John Baptist Palmerius, Violans Bagarotta, Francis Tabarellus, Hippolytus Obicius and Cæcilia his wife, Lucretia Tallia, Diana Martia, all laboring with a grave fever; Julia Aguilla, from the tonsils; the wife of Jacob Dainerius, from a pain of the eyes; Sigismund Count of Montecuccoli with his son, from a vehement sickness; Ugutius Count Bevilaqua, the son of Thomas Clarellus, the daughter of Hercules Piscacettus, Junipera Casella, Bona a girl of the College of Orphans of the city of Ferrara, Violans daughter of Galeatius Curlus, Francis Donzellus, Alphonsus son of Magdalena Busentina, Magdalena Thomasia, the daughter of Alexander Balbus, all sick to the despair of the physicians; the wife of Jacob Dainesius, from a bleariness of the eyes; Francis Stabilinus a builder, gravely wounded by a fall; Alphonsus Molza, from a pain of the stomach; Dominica Alberteria, from a watering of the eyes; Violans Lollia, the species of disease alone expressed. from a tumor of the forehead; Constantia Lamberta, from a sickness of the eyes, by which she had become almost blind; Diana Mora, from a grave headache; Blanca a nun, from a disease of the spleen; another nun by name Adeodata, almost bereft of light; Jacobus Antonius, Maria and Camilla daughters of Laura Anguissola, from a grave sickness; Isabella de Montibus, from a pain of the legs; and John Baptist her Brother, from a torture of the thigh; Jacob Bonsignorus, from a long-lasting headache; Laura Carella, from a flux of phlegm; and Catharina her Sister, from a uterine pain; Albertus Petracius a Captain of Foot, from a wound of a bombard; Lucia Gambara, from a grave affection of the stomach; the wife of Ludovicus Maronus, from a grave fall; Magdalena Lucara, epileptic; the son of Rodolphus Peolens, who from too much weeping had become squint-eyed; Francis Aloysius Thomatis, from blindness of the eyes; a certain Lucia, from a torture of the bowels; Seraphina a woman, from an ulcer, a boy, from a hectic fever; the son of Vespasian Sforza by name Hieronymus, from an acute fever; the son of the Marchioness of Montefiascone, from a lethal disease; twin women, from the pain of childbirth; Agatha Brucalca, from a pestilential fever; Cæcilia Dicia, from the stone disease and from the pain of childbirth; Faustina Muncina, from a grave headache with which she had long been afflicted; Francis son of Lucretia Colella, from papules; Br. Silvester of Borgo a Capuchin, Guardian of Castelnuovo, from a lethal sickness; John Antony Magister, Judge of the city of Naples, from a disease of the throat; Francis Capellus of Naples, sick unto death; Hieronyma Pogia, and Laura Petronia, and very many others from the pain of childbirth; Dorothea Crescentia, from a contraction of the cheeks, Lucas, born of Æmilia de stirpe, from a grave pain of the stomach; Apollonia Valentia, from a continual fever.

[57] A little Cross, fashioned by the blessed man, tied to a chaplet

of a certain Fabius a Pace, Certain wonders done in his little crosses and hairs. when by chance it had fallen before a coach, the mules drawing the coach stop before her, nor can they by any blows of the coachman be compelled to the journey, until the Cross with the chaplet was carried away thence. Lastly, that I may put an end to these, some hairs of this Blessed man, enclosed in paper, when they had been imprudently thrown into the fire by Camilla Peretti, remain in it unburnt, and unhurt by the flame are drawn out thence.

CHAPTER VII.

Very many helped at the mere invocation of Blessed Felix, or by the oil of the lamp burning at the sepulchre.

[58] Further among those things which pertain to the mere invocation of the name, or a vow made to him; that memorable one, which concerning Antony, Healed from a pestilential fever, given up, by the vow of his mother, son of Maria Camilla Tensia, is had proved with certain faith in the Process: who when with a pestilential fever, and moreover the boa was so sick unto death, that the physicians wholly despaired of his health; his mother imploring the blessed man's merits for her son's health, promises him a silver image by vow, if she should receive him safe. The vow was presently followed by the son's health: who, mindful of the benefit, destines her son now whole, with the silver image, to his sepulchre. But plainly wonderful is what in the year 1621 happened to Stephen Biscius, organist of the Perugian church: who brought to the extreme goal of life by a lethal sickness, when he had passed three days without food and drink as one dying, Hortensia his wife, full of faith in God, begs for her husband B. Felix's patronage in that peril of life with many tears. Wonderful to tell! Scarcely had she finished her prayers, when he who, all his senses and the very breathing of his mouth lost, was thought dead, suddenly opens his eyes; by his wife's vow a man almost lifeless for three days, and calling Hortensia his wife, Bring, said he, straightway to me the warm broth, which is boiling in the little pot near the fire. She flies thither, admiring the deed and words: and while she gives the broth to her husband, Whence knewest thou, says she, that the broth was kept near the fire? To whom Stephen, Lately, said he, B. Felix the Capuchin stood by, addressing me with these words; Stephen, if thou desirest health, drink up the broth which is kept for thee near the fire. Wherefore the broth being drunk he so suddenly began to recover from the disease, that the next day rising from his couch, he affected with the highest amazement all who the day before had seen him struggling with death. The third day after these things, with bare feet visiting the Church of the Blessed Virgin, called of the Mountains, then B. Felix's sepulchre, for the grace of the health received he venerates it. But since from the past sickness a certain heaviness of the head had been left for him, when he had touched the blessed man's tomb with his head, from it also he is straightway delivered.

[59] Dominic, son of Bernardina the Roman, a boy not yet two years old, while in a little street of the city of Rome, which is called of the Murataræ, a boy before his mother about to be crushed under a coach is preserved. he plays with others; surprised by the sudden passing of a chariot, before he could be snatched thence, is caught by the wheels. At which time Bernardina the mother, who was present, exclaiming, invokes B. Felix for her son's health. The swift wheels go on, passing over the little boy's mouth and little body; but while he is thought oppressed and almost crushed by that weight, presently the anxious mother flying thither, beholds the infant, except his mouth, which she found more grievously wounded, whole: and that it might shine more luminously that he had been preserved by divine virtue, the bracelet of coral, which he wore around his arm, was crushed by the trampling of the wheels, the arm being wholly unhurt. But neither did the wound of the mouth remain whole long: for the pious mother, when she had, no delay of time interposed, carried the boy to the blessed man's sepulchre to give thanks; takes care to have his mouth anointed by the Brothers with the oil, which burns before the sepulchre in a lamp: which when it was before swollen with the wound, straightway subsides: and scarcely returned home, he returns to pristine health.

[60] Moreover in the year 1623 a certain Apollonia de Lineis, intercepted by a sudden disease of the brain, had on a certain occasion fallen into such insanity of mind, that, driven into furies, she attacked the household with nails and teeth, and filled all things with her cries. The physicians thought no remedy opportune for the raging madness: A raging woman at her daughter's prayers is restored to a sound mind, wherefore Margarita the daughter, together with the household imploring B. Felix's protection for her mother's health, binds herself by a vow, that if she should receive her mother whole, she would for a whole two months with bare feet daily venerate his sepulchre, and hang for him a little tablet in memory of the benefit. Scarcely had she with the whole family made the vow, when Apollonia was so restored to a sound mind, just as if she had never labored with sickness of mind: and the daughter, for the benefit conferred on her mother, discharged the vow. But in the following year 1624 Francis Cæsius of Antrodoco, one laboring with an eight-day strangury is helped. from the obstructed passage of the bladder so grievously labored with strangury and a retention of urine, that for the space of eight days he poured forth nothing at all of urine. Wherefore when he was tortured with immense pain, fleeing to the blessed man's help, he promises, if he should escape free from that sickness, that he would piously visit his sepulchre as soon as possible. The promise of religion was presently followed by health: for at the same moment of time, the mouth of the bladder being laid open, copious urine flows out, the pain is put to flight, and he, about to discharge the vow at the first time, takes his way to Rome.

[61] Let it suffice briefly to indicate very many others. Hieronymus, son of Polydorus Palermi, impotent in his feet, carried to the blessed man's sepulchre, straightway recovers the use of his feet; several others recounted in a body, and his daughter is delivered from a demon. The daughter of Dotalicius of Viterbo, lacking the use of her feet, a vow being made to the Blessed man for her, perfectly obtains it. Beatrix Melcia, in the same manner is cured of deafness of both ears. Lucia a S. Paulo, from a grave headache; Horatius Carpenia, from a vehement sickness; the son of Flaminia Cæsia, perilously laboring with the boa; Mariana of Siena, from a pain of the legs; Flaminius Nigrisellius, feverish; Constantinus Pincellius, from a grave disease of the throat; Lucretia Ferreria, from an apostume of the hand; Laura Bertia of Pavia, from a disease of the breast; Stephen de Thomatis, from a pestilential fever; the son of Laura Rondonina, from a fever and flowing phlegm; John the German, from an ulcer of the arm; Francis Alexius, from gunpowder discharged into his face; a certain Maria, from a universal disease and hemicrania; Marcus Antonius de Fratis, from a frenzied fever; Br. Dionysius of Montefalco, the disease from which each was healed being indicated. a Capuchin preacher, now dying; Justina Mutia, from a sickness of the eyes and languor of the stomach, Lucia of Siena, from a pestilential fever and frenzy; Antony de Benedictis of Cantalice, laboring with a fever and a most grievous pain of the thighs; John Baptist Casanova, Br. Constantine Angelus a Capuchin, Arsilia Alvara, Alexander Alberinus, Anna Thomasia, Justina a marriageable young girl, from long-lasting and perilous fevers; Dominic Coderonis, from a hernia; Scipio Sigillinus, from a contraction of the arm; Br. Joseph of Lanciano a Capuchin Cleric, from the tonsils, is healed. Antony Spania, pierced unto death by his enemies with very many wounds, invoking the blessed man, is beheld without wound. Br. John Setianus, a Lay-brother of ours, sick for seven years; Virgilius a boy, fallen from a lofty place; a certain woman by name Martha, laboring with a stomach and difficulty of breathing; Cæcilia de Nannis, impotent in her whole body; Silvia de Antoninis, afflicted with a long-lasting nephritis; Lucretia Crescentia, oppressed with the stone disease; Adrianus de Luciis and Anna Maria Cupaya, both on account of an acute fever destitute of hope of health; Antonius Mataramus, lethally sick, a one-year-old boy, from a suffocation of the throat; Angela Marciana, from a flux of phlegm and a pain of the stomach; Andrew Scatecinus, from pleurisy; a certain Diana, from a contraction of the thighs and legs; Paula Compresia, wasted with a carcinoma; the son of Barbara Calliaria, from a cachexy and an infirm state of the whole body; Julius Beanconius, wounded with a lethal wound; a young girl in the town of Revere, affected with a plague; Alexander Cerasa, oppressed with a grave disease; Nicholas Bertaciolus, from an ulcer of the leg; Joseph Ricardellus, from a long-lasting fever; the daughter of Magdalena Capacia, sick to the despair of the physicians, the city of Trent, from the raging pestilence.

[62] It pleases to add Daria Ciochera, benevolent toward the Capuchins among the first: who when she was affected with such debility of body, Of these one, the debility taken away by miracle, asks it back and obtains it. that she could by no means walk without supports, summoning to herself B. Felix's merits before God unto health, straightway obtains health. But a doubt arising in her mind, whether the former infirmity would profit her more unto the health of the soul than the health received; she repeats the prayer again with this condition, that if for the salvation of the soul the former sickness was better for her, it should return; but if otherwise, the health should stand. Truly a wonderful thing! For presently the infirmity returns: and she who glad had dismissed the supports; gladder, asks the same back; taught by this divine argument, that sometimes the sickness of the body is more useful, by which the body is broken by languor unto salvation, lest the soul whole remain unto damnation.

[63] But also the very oil of the lamp, shining before the sepulchre, the most great and good God rendered fruitful of miracles. By the oil of the lamp a blind man is illumined, Among these that one above all is worthy of memory, which concerning Gabriel son of Laurentius Bolegnolus a Roman citizen was proved by the certain faith of the physicians: who when in the year 1624 he was so blinded by the disease boa, that, the pupil of the eyes dilated, by the physicians' judgment he had fallen into such a state of blindness, that he could not naturally be capable of sight; Laurentius the father resolved to flee to B. Felix's help. Wherefore together with his wife they commended the boy, who reached his fourth year, to the blessed man's patronage; and promised that even to the twelfth year of his age, if he should recover the light of his eyes, he would be clothed in the Capuchin habit: and leading the boy to B. Felix's sepulchre, take care that he be anointed there by the sacristan of the church with the oil of the lamp. When they had led him home anointed, scarcely does he touch the threshold of the house, when he exclaims that he beholds the doors, benches, chairs, and the greater furniture of the house. But led back a second and third time to the sepulchre and anointed, he at last obtains the entire light of his eyes: from which so great an amazement invaded the minds of the physicians, that they testified by the public faith of a notary that this was wrought only by divine virtue. Another also of no less admiration worthy, concerning Hieronymus son of Minera Marcatina, still a boy, is read among the Roman manuscripts: by the same a boy is healed from a pestilential fever, who seized by a malignant and pestilential fever, when, now destitute of the help and work of the physicians, he was near giving up the ghost, commended by his mother to B. Felix's patronage, and a vow being conceived of clothing him in an ashen garment and hanging a waxen image at the sepulchre, is anointed by her with the oil of this lamp. At which time to the dying boy B. Felix appears most splendid, rousing him with these words: Hieronymus, fortify thyself with the sign of the Cross, and recite the Lord's prayer: if thou doest this, thou wilt by no means die.

The boy therefore obeying the blessed man, when he had fortified himself with the sign of the Cross, the Lord's prayer begun, so began to be better, that the next day he rose from bed whole. But to his mother, when she had perceived the boy moving his lips after the anointing, and afterwards asked him what he then murmured, he narrates the vision of B. Felix, and the things which had been enjoined him by him. But what confirms the matter more, after these things the boy being led by his mother to B. Felix's sepulchre, as soon as he beheld his likeness painted in an image, recognizing the same straightway exclaims: This is he, mother, who yesterday appeared to me in bed, and conferred health.

[64] and another contracted, Not long after this followed another plainly admirable health of the boy Peter a Nicola, who laboring with a most acute fever, from which so great a contraction of the nerves had arisen for him, that he lay plainly immovable in bed, had at last reached the supreme state of languor, in which besides a swift close of life nothing was to be expected from him. But his mother, who had tried all remedies for her son's health, when she beheld all to be vain, tries the last; and the dying one being cast into B. Felix's bosom with the highest faith and commended to his protection, anoints him with the oil of the lamp hanging before his sepulchre. What more? How much the anointing, performed with such faith, aided the son, his swift health declared. For toward evening the dying one being anointed, in the morning free from the contraction of the nerves, from the fever, and at last from the jaws of death, whole he emerges from his couch. To these let another not unlike cure of Dominic Florinus be added, likewise an apoplectic: who when even to the sixth month he had lain oppressed in bed with a fever and apoplexy, after these things affected with a cancer around the right side, struggled in the extreme with death. At which time he, the fifth day passed without any use of his tongue, as one dying is anointed with the sacrament of extreme Unction, and his soul commended to God. Meanwhile his wife, who was called Brigitta, more earnestly exhorts her sick husband, that he flee to B. Felix's help. To whom when he had assented, straightway she anoints her husband's forehead and side wasted with the carcinoma with the oil of the blessed man's lamp: and so much of divine virtue emanates upon him from that anointing, that the fever, apoplexy, cancer, straightway departing, left him now near to death whole.

[65] a dead woman is resuscitated. But the health, or rather the life, restored after death to a certain girl, daughter of Gaspar Bellintanus, and confirmed by the oath of seven witnesses, surpasses those hitherto narrated, if not in virtue, at least in dignity. She three years old, when she had been most grievously affected with a continual fever and dysentery, could be helped by no work of the physicians, but that she came at last to the supreme close of life. For intercepted by a sudden swoon of nature, while she is carried between her father's hands, in his bosom she pours out her soul. No remedies then were not tried, by which the girl might be recalled to her senses: but when after the third and fourth hour, the body now growing cold and stiff, no signs of life were beheld in her, stripped of her clothes, she is placed in bed as one lifeless. At which time while the father and household mourn her as dead; one of these, a vow being made to B. Felix, anoints the girl with the oil of his lamp with so great a confidence of mind conceived toward him, that the girl presently reviving, nay drawing a sigh from her breast, turned her eyes to her father. Whom seeing weeping, she says, Why, father, dost thou groan? wipe away thy tears: I am not dead, but by B. Felix's grace I live: he has now restored to me life and health. And when at this very time she had asked for clothes, from the fever, dysentery, and from all disease wholly safe, going round the house and neighborhood she fills it with these words: O men, give thanks to God and B. Felix, who has rendered me safe and whole.

[66] Further of those who from a certain article of death were delivered by the anointing of this oil, although a certain number cannot be prescribed, yet we will indicate some: among whom are, Several others dying preserved alive by the same oil, Francis Pasqualettus, Lucretia Termulina, Victoria Crescentia, Bernardine Massa, Felix Reucellius, Vincent Gallus, the son of Clementia the Roman, Lucretia wife of Angelus Cechalius, John Baptist Jacobius, Jacob Bartorellus, Antony Bacenellus, six sons of Francis Mendozza sick unto death, John Antony Costa, Peter Cecius, Francis Cerrius, Carolus Caputus, Philippa Maneria, Angelus a Sepino, Magdalena Ursina, Jacoba Maschetolia, Dominic Marcordus, Francis Bragalius, Carolus Lauretus, Francis Spanus, Francis Luxorius, Hieronyma Cloiq, Simon Cubrega nephew of Jacoba Modanina, Lucianus, Hieronymus son of Aloysius Quarengus, Antonia daughter of Dominic Lucianus, who for three days dead (as is believed) is recalled to life, the daughter of John Sartai, Francis Sabba, Francis Spana, Hieronymus Carta, Simon Cabitza a Priest, who by this precious anointing of oil are vindicated from destruction.

[67] others healed from various diseases, But of others who, oppressed with various languors, received by this anointing a divine cure, it pleases also to weave a brief index: among these are, Nicholas son of John a S. Nicolao, languishing with a contraction of the nerves; Ursula Pocavena, laboring with scrofula; Prudentia of Urbino, maimed in one arm; Angela Ricarda, from a trembling of the whole body; Augustine Sperantia, from a colic pain; Augustina Nave, from a headache and again from colic pains; Euphrasia wife of John Baptist of Siena, from a universal disease and from jaundice; Vitalis Fracassa, from an incurable cataract; Horatius Ursinus, from arthritis; Cæcilia Riccia, from nephritis, a pain of the stomach and sides; Victoria Cantuccia, from blindness of the eyes; Francis Vendetius of Anticoli, from an ulcer; Octavius, son of Alexander Matavatius, from the tonsils; Margarita Ungara, from a grave fall; the daughter of Maria Prudentia Palerma, from a pain of the stomach; Francisca, daughter of Andrew Sagrestanus, from a most grievous languor of the stomach; Margarita Pelegrina the Roman, from a headache; the son of Laurentius Anellius, from a fever and asthma; Dionysia Æsina, from nephritis; Elisabeth Cicania, from a universal disease; Ascanius Roscus, from a continual fever; John Baptist son of Ursolina of Cesena, from a lethal sickness; Felix Reucillia, from a pestilential fever and lientery; John Baptist Barberius, often from the stone disease; Victoria de Sanctis, from scurf; Stephen Anselmus, from phthiriasis; Francis Griffonius, from a swelling of the leg; Lucina, wife of Bartholomew de Rubeis, from diarrhea; Rinaldus Alphonsus of Naples, from a creeping disease; the son of Francis Maria Amadeus, from a pestiferous boa; Elisabeth, wife of Simon Riccius, from a swelling of the body and colic pains, Angela Chravenna, from nephritis and languor of the stomach; Gentilis, daughter of Francis Cassianus, from a fever and vomiting of blood; Portia, daughter of Sacardinus, from an acute fever; Camilla Micarella, from deafness of one ear, and again from an inflammation of the eyes; Matthia, wife of Francis Tanius, from an acute fever; Francisca Pina, from a pain of one thigh; Virginia Thomasina, from an ulcer of the breasts; Bona of Ravenna, from a slight swelling of the foot; Julia Mavota, and named in troops. from a manifold languor; Victoria Gramola, from nephritis; Bartholomew Mutius and Catharina Morella, from ulcers of the legs; Paul Thomassinus, languishing on account of a certain fall; Marina Angelina, affected with a carcinoma; Magdalena Juliana, from a flux of phlegm; Francis Balducius, from a grave apostume; Hippolyta of Norcia, from a cataract; Apollonia Rubea, Maria procuratrix of the Nuns of St. Lucy a Silice, and the same Maria's nephew, from a flux of catarrh; the daughter of Jacoba a furno, from the hip; Perna Rinaldia from pleurisy; Vincent Sgallia and John Baptist, son of Ventura a S. Marino, from a frenzied fever; Pompilius Abbatius, from blindness of the left eye; Horatius Ricus, maimed in his feet; Francis Sanitas from an apostume; Carolus, son of Romaninus a Ruscinone, from scurf; Victoria Lavagna, from a grave ulcer of the thigh; Peter Paul Bojus, from a pain of the hams; Martinus Esquirius, from the torture of gout; Helena Corta, from an ulcer of the feet; the son of John Morosa, from a manifold ulcer; Francisca wife of Jacob Scalarius, from toothache; Maria of Jacob Dragonia and Dominica Petrorech, from the pain of childbirth; Ægidius Justinianus an Augustinian and Victoria Lavagna, from a grave ulcer of the legs; Martinus Esquirrus, from the pain of gout; George Pissamanus, palsied in one arm; Philippus Vulacrarcus a physician, long oppressed by a fascination; Laura Bratra, feverish; the daughter of William Pistor, turned into a swelling; Francis Caponius, from strangury; the wife of Antony Oliverus a shoemaker, from an affection of the breast; Augustine Cavolotus, from a fainting of mind; Clara Consolata, from phlegm flowing down into the stomach; Bartholomew de Ambrosiis, from a flux of the nostrils; Dominica Marsacra, from a long-lasting fever; Ludovica Sartoria, from a pain of the breasts; Angela de Sartoriis, from blindness of one eye; the daughter of Jacob Durandus, from a fistula; Dominic Rossinus, a painter dying; Francis Leardinus, from a contraction of the nerves; Susanna a nun in the monastery of St. Dominic of the city of Verona, from a sudden blindness; Thadæa a nun in the same monastery, bent by a long-lasting languor; Marius Morandus, from a grave sickness, and his daughter from an article of death; Margarita Orlandia, from a fever and tonsils; the wife of Peter Lancinus a merchant, from an acute fever; Francisca Borna, anointed with the holy Oil and dying; the wife of Peter Stella, from a universal disease of the whole body; Francis Sinus, from a fever and gout; Jacob Vivaldus, from a pain of the shoulders; Florina of Parma, from an ulcer of the leg; the son of Marcus Antonius Falberius, from a lethal disease; John Baptist Joannellus, from a grave flux of phlegm; Stephen Filletus and the son of Gullierminus Garnerius of Savigliano, from the disease of rupture; John the Belgian, from a watering of the eyes; the daughter of Antony of Mantua, from a cataract; Lucia wife of Paul Furlanus, from a colic pain and madness; Carolus Malaspina a Marquis, from a grave sickness, and his mother from a headache; John Baptist Pignola, mortally sick; Dominic Beccanus, from a certain article of death; Alexander Castollanus, a painter agonizing; Jacob Mosellus, from a pain of the sides; Joseph Marascaldus on account of a lethal wound of a bombard adjudged to death by the physicians; Br. Fortunatus of Chioggia a Capuchin Lay-brother, from a pestilential fever; the Canon Neganus of the church of Verona, after the Sacrament of extreme Unction and the commendation of the soul, anointed with this oil, is restored to health. Very many others healed in this manner by divine virtue, of whom no memory exists with us, on account especially of the Brothers' humility and simplicity, by which they cared less to refer these miracles of the servant of God, especially of old, into the codex of the acts, are extinguished. But God, who cares for the glory of His Saints, daily illustrates His servant with so many new miracles, that He compensates the loss of the former by the abundance and excellence of the latter.

[68] And hence the plainly admirable greatness of the divine works rises up before us: for the more studiously the Brothers tried to turn away the frequency of the people, The miracles of B. Felix grow frequent everywhere on earth. both from his sepulchre, and from the hanging of tablets, and from the obligation of vows, and from his public veneration, lest anything against the ecclesiastical laws should be done too much;

the more was his cult increased in the City, and his name diffused among all. Votive tablets, of brass, silver, gold, wood, daily grew more frequent: new miracles daily, though the Brothers struggled against it, were more divulged: the people's religion toward the blessed man, the lustres of the years flowing down, did not flow away; but was so far dilated through the Christian world, that, not content with the bounds of the city of Rome, it extended itself through Umbria, Picenum, Etruria, Æmilia, Calabria, Sicily and all the tracts of the Italian region; nor only Italy, but also penetrated the shores of Helvetia, Gaul, Lorraine, Flanders, Spain: in which very many signs and miracles, at the invocation of this blessed man, were seen to coruscate.

OTHER MIRACLES

from the Manuscript Collection of Br. John Baptist de Colle-veteri and other Manuscripts of the Roman Convent.

Felix of Cantalice, Capuchin at Rome (B.)

FROM THE ITALIAN MANUSCRIPTS.

CHAPTER I.

Certain miracles passed over by others before the Beatification.

[1] After the death of B. Felix several of his hairs, as Relics wrapped in paper, were given to the Most Excellent Lady Felice Colonna: who kept them for some time placed upon a little table or a certain little cupboard; then indeed, when they had returned into her hands, The hairs of B. Felix are borne away from the fire. and she had thought it could come to pass that the same, kept negligently, might sometime be trodden underfoot; stirred by I know not what zeal of greater reverence, since she thought they could not be useful to her for furnishing a Reliquary, because Br. Felix was not beatified, she judged they were to be burned. And so coming to the burning hearth, she herself cast them into the fire with the paper, and went off to do other things, not having stayed there even so little while she had seen them consumed. A wonderful thing! Those flames, which both the paper and the hairs contained in it, on account of their thinness and lightness, ought straightway to have consumed; wholly unhurt. the same, as if in sport, lifted on high, and removed farther from the burning. Wondering at this, one of the honorary maidservants who was present, snatched the paper to herself; and inspecting it, read inscribed on it, The hairs of Br. Felix of Cantalice the Capuchin. She then said nothing to anyone, but kept them as a treasure of precious Relics: but in the course of time the daughter of the aforesaid lady having got the same hairs, delivered them to D. Cæcilia Riccia: and she distributing them variously, gave some of them also to me, Br. John Baptist de Colle-veteri, narrating the deed (as she herself had received it from the former); and showed the paper, nothing indeed hurt by the fire, yet breathed upon by smoke.

[2] This testimony, thus placed in the midst of the context of very many miracles, Whence the rest, henceforth to be referred in order of time, are received (as it appeared) written by the same hand in one codex, it has pleased to put here in the first place, although inscribed with the note of no year, because it exhibits the name of the Collector, who for the most part keeps the order of times: from which since it appears, that very many things were done after the Beatification, beyond which the documents which Boverius used do not seem to extend, printing his at Lyon at the same time at which John Baptist was collecting his at Rome, ending in the year 1637, his Collection seemed to me worthy of being rendered in Latin, the order of time being preserved, and where it failed, restored. But since our Conrad Janning, receiving from the same R. P. Br. Cyril of Bergamo, who had supplied the rest, several other miracles up to the year 44, selected certain principal ones from them and took care that they be transcribed, I have thought it congruous to mix those with the former, according to the reckoning of the years in which the deeds are written; making all things Latin from the Italian, a few excepted which were from the beginning written in Latin. But I begin from some done before the Beatification, and yet not (as I recollect) mentioned elsewhere.

[3] In the year 1589 the palate of Aurelia Perazzia was so eaten away, that food returned to her through the nostrils: In the year 1589 an eaten-away palate is restored. for when a physician had wished to make a remedy for a certain infirmity of hers, which they commonly call fistulated little glands, by infusing into her mouth sublimate vitriol, as they call it; the whole bone of the palate as if burned fell out by parts, and the teeth, dislocated, were made black like coals, and the throat, ulcerated, could swallow nothing, but a funnel was needed: moreover the unhappy woman had also lost her speech. Reduced therefore to this, she came to B. Felix's sepulchre, and asked to be anointed with the liquor gushing from there: which done, she straightway began to recover health, and within a very short time was so entirely healed, as if she had suffered nothing, as she afterwards examined deposed.

[4] Camilla, wife of D. Francis Renzius, who had been Cupbearer to Pope Paul V of happy memory, in the year 1614 had a little son, In the year 1614 a dying boy is preserved by name Antony Mary, laboring with smallpox and spots, and given up by the physicians. Made therefore a suppliant to B. Felix for him, she vowed that the boy would be set at his sepulchre with a silver votive offering if he were healed: and having obtained her vow, she presently took care to discharge it. The same having twice suffered miscarriage, and a miscarriage is hindered: when a third time she feared a like inconvenience, animated by the same faith bound herself again by a vow, that if she should bring forth a male, she would impose on him the name of Felix: which, the benefit following as she had desired, she fulfilled; nothing doubting that she had obtained that son by B. Felix's merits, as she affirmed subscribing her name. In the year 1619 Agatha Brucali, having brought forth a male offspring, was seized with so malignant a fever, that within the thirteenth day of the disease she was to be fortified with the Viaticum, in 1619 a woman in childbed giving up the ghost is preserved. and beyond all hope of human help was given up by the physicians. And now drawing her last breath she did not feel the flies entering through her open mouth, and going in or settling on her eyes; when a certain godfather of hers put on her part of the hair-shirt, which B. Felix had used, vowing that her, if she were healed, he would lead to his sepulchre: as also he did, quickly made guilty of the vow.

[5] Stephen Biscius of Perugia an organist, and D. Hortensia his wife, dwelling on the Monte Citorio, in the year 1621 deposed, in 1621 a dead man is resuscitated. that when the aforesaid Stephen was sick unto death, he came to such a pass that he could no longer take any food at all, from Wednesday until Friday, which was the 4th day of June: nay rather toward the sixth hour of the evening cold and wholly pale, he seemed not only to feel nothing, but not even to breathe; since neither to the household pulling him by the nostrils, nor sprinkling water on his face did he give any sign. Wherefore the Parish-priest coming with the holy Oil, and so finding him stretched out without sense judged him dead, nor would he bestow on him extreme Unction. Then Hortensia, who already mourned her husband as dead, placed before the image of the Mother of God, commended him to St. Felix, asking that he would obtain life for her husband from God. When behold she hears herself called by him, bidding her give him that morsel which stood in the dish at the fire: because that Father, whom God had sent to him, had said that it being taken he would suddenly recover, but if not he would die on the spot: and it being taken he bade her prepare another for him, by which he would presently be healed. But the sick man before was ignorant, as he deposed, that the morsel had been placed at the fire: whom when his wife asked, who that Father was that had given such commands; he answered that Felix had given them. And profiting sensibly all the night, the following day he went out of bed: and on Monday barefoot he visited Our Lady in the Mountains, and then went to B. Felix's burial, afterwards enjoying entire health.

[6] In 1622 a woman weak in the legs is healed, D. Doralice of Viterbo, having a daughter, so hindered in both legs, that she could not walk without the greatest labor and torture, nor even stand straight on her feet; when she found no other remedy for the evil, vowed her to B. Felix, promising two waxen legs to be carried to his sepulchre. But scarcely had she made the vow when the girl obtained health: and that thing happened in the year 1622 in the month of March. But in the month of June of the same year D. Francisca, wife of Claudius a pastry-cook of Rome, dwelling near the Mother of God of Constantinople, a woman is delivered from terrifying spectres, exceedingly terrified, because for the space of five whole months she saw nothing but funerals appearing to her eyes, by day and night trembled, and wasted, consumed without any conceivable remedy; until she anointed herself with B. Felix's oil, promising a votive tablet in testimony of the benefit if she should obtain health from that disease, which not only caused her a perpetual shaking of the heart; but also made it that as she saw anyone walking, now this one now that, she seemed to herself to behold the dead: but the vow being made, she was straightway delivered on the 7th day of the aforesaid month.

[7] In the same year and month P. Br. Dionysius of Montefalco a Capuchin, writing the Life of the Blessed one, Guardian of the convent of St. Bonaventure at Rome, seized with a malignant fever was tending to death, the medicines profiting nothing and the physicians despairing of his life. When therefore he daily seemed to be giving up the ghost, from the eleventh day of the disease to the fourteenth by day and night the Commendations of the soul were recited over him from time to time, the physician saying it would be a great miracle if he were healed. Meanwhile some Fathers betook themselves to the church, to pray before B. Felix's sepulchre, that he would obtain for the sick man life, to be prolonged at least so long; until he should complete the book about his life which he had begun and much advanced, adding vows to their prayers. At the same time the noble Lady Cæcilia Ricci, most devout to the Religion and to B. Felix and the said sick man, although she herself also was sick, when she expected by the hour news of his death, rose from her bed; and prostrate before the image of B. Felix, such as Br. Dionysius had published girt with miracles, commended the sick man to his intercession, others praying for him, on this condition, that if she were heard, she would spend twenty-five scudi to compose a reliquary for his relics. But because while praying there was set before her in the aforesaid image a miracle, which the Blessed one did in the Hospital of St. John Lateran by means of wine, as it was expressed there; she broke forth into these words: O Blessed Felix, why dost thou not restore health to the poor little Guardian of thy Capuchins, who is agonizing, as thou restoredst it to those lying in the Hospital of St. John, bidding them take a draught of wine? Wonderful to tell! he is preserved from death until he completes it. At the very moment in which she said such things at her house, and the Brothers prayed in the church; the sick man, who was now believed about to expire, lifting his head, said: O God! why do you not give me something to drink? for I die of thirst. They gave him therefore as much as he wished with a little morsel; and he so quickly recovered strength, that no one doubted but that the thing was to be ascribed to a miracle; especially since for the whole following three days he could take nothing but a little morsel for food; so that it appeared that wine, as if presented to him by the Saint. But after four or five days the fever ceased: and thenceforth perfectly healed he went on to compose

the Life of the Blessed one: which completed, while he was preaching at Orvieto, seized with pleurisy he suddenly died.

[8] Silvester Silvestri Sciarra, a Roman, dwelling in the little area before the Sixtine Bridge, seemed to himself to be burned with a fever, and a burning fever is cured. which permitting him no rest, when he found no remedy, at last ran to imploring B. Felix's help, commending himself to him with as much devotion as he could. There followed the prayer so great a sweetness of internal consolation, that through tenderness of mind he was dissolved in tears; and its effect redounding into the body, he felt the fever suddenly dispelled. But although by this he was delivered, yet he wished the next day to be anointed with his oil, and at the same time felt the relish of that internal sweetness, which at first he had experienced, renewed and increased within him: and that happened on the 24th of August of the aforesaid year.

CHAPTER II.

Other miracles before the beatification from September of the year 1622.

[9] The three-year-old girl Catharine, daughter of Master Gaspar Bellintanus of Modena, dwelling at the Septimian gate, and there exercising the art which they call white, had labored for the tenth day with a continual fever: In the year 1622 a girl dead for 4 hours, but because she also suffered dysentery, they gave her thick macaroni, composed with cow's cheese and red wine, to bind the bowels: but she a little after expired between her father's arms. The household doubting whether that were only a syncope and an accidental failure of the spirits, caused by worms, tempering vinegar with garlic and peach leaves, anointed her temples, nostrils, forehead. But all in vain: for whatever they did, they could note not even the least vital motion of pulse or breath; but she remained cold in her whole body and with darkened eyes: and therefore stripped of her clothes, she was stretched upon the bed, as one dead, and as such bewailed by her parents, so she lay for four whole hours. Meanwhile the parents and neighbors conceived a hope, that commended to B. Felix she could revive. Therefore asking life for her if it were profitable, by the Blessed one's oil she revives, they began to anoint her with the oil of the lamp burning before the Blessed one's sepulchre; with which as soon as her forehead was touched, she sighed, and a little after raising her head and seeing her father weeping: Father, said she, weep not, for B. Felix's oil has healed me. Presently she asked to be clothed, and clothed she went down from the bed, and without fever, without dysentery, wholly strong and robust, at home and abroad began to cry out, B. Felix the Capuchin's oil has healed me. But she took no remedy either before or after: and now too she lives whole and cheerful: and witnesses to the miracle, under the faith of their oath, besides the aforenamed father and the mother Anna, were Joanna, Diana, Smeralda, present, with Smeralda's husband Marco Antonio Calza. I have a Latin-written epitome of this miracle, such as was proposed to the examination of two physicians, Alexius de Alexiis and Aurelius Marocchus, the miracle being approved by the physicians: where it is said that the matter happened in the month of September, and it is added, that a barber being called, to excite a cautery with a glowing iron on the occiput, refused to burn it, because it was manifest that the soul was no longer in her. But the question being proposed, whether she was animated to the revived light through this oil, or rather delivered from some swoon or fainting of mind; the same physicians by a long discourse (which it is not worth while here to set down) demonstrated, that it could not have been, attending to the conditions of age, sex, disease and all the symptoms, but that the girl was truly dead, and so resuscitated by a true miracle.

[10] On the first Sunday of the same September, Vitalis Fracassa of Assisi, dwelling at the corner of the crossing of the New Street, received the sight of one eye miraculously. There had come to him the preceding July so vehement an inflammation in the eye, an eye blinded is illumined. that it had drawn over it such a film, as is commonly believed cannot naturally be dissipated or removed. Certainly he had tried many remedies, but all in vain: until he came to B. Felix's body, where he anointed himself with the oil of the lamp, and the film being straightway dissipated the eye drew in the light; at first indeed at its onset pained through tenderness, then sweetly bearing it, without other remedy: which eye also, wonderfully contracted from the former injury, and much smaller than the other, returned to its natural state.

[11] It is commonly said by the physicians, No evil is wont to come alone. So plainly it happened to D. Matthia, wife of D. Francis Tanus, who three months pregnant, was invaded by an acute fever, with so great a torture of the whole body, A pregnant woman is healed of an acute fever, the saint appearing to her, that she could endure not even the slight touch of anyone, nor for fifteen whole days took any rest; but the danger of miscarrying had rendered her incapable of all human remedy: and so the Parish-priest had now come, to minister extreme Unction to her. Meanwhile the husband, no less loving than loved, who according to the precept of the Holy Spirit in Proverbs V, was delighted in her love continually, or (as others read) was perpetually involved in the love of his spouse, had her anointed with B. Felix's oil: and he invoked by her too appeared to her, in so great splendor, that as if rapt out of herself she began to call the household, that they should run, about to see B. Felix the Capuchin. But he disappeared, and at the same time all the infirmity vanished, and Matthia testified herself whole.

[12] as also a four-year-old boy, Hieronymus, son of D. Mencia Marcatina, dwelling at the Portuguese Arch, was passing the fourth year of his age, when seized with a malignant fever and within the eighteenth day of the evil brought to the last article of life. But the physicians despairing, the mother not laying down hope, anointed her son with the oil of the lamp burning before the sepulchre, vowing that she would clothe him in a habit of gray color if he recovered, and carry to the sepulchre a waxen offering for him. The vow made, the same evening on which he was believed about to expire, the boy saw B. Felix saying to him: Hieronymus, make the sign of the Cross, and say the Our Father, thou wilt not go to hell. And straightway the boy began both to be better and to pronounce the prescribed Lord's Prayer, as best he could, reciting the prayers prescribed to him by him in the vision. stammering; so that the next day free from the fever he rose from bed, retaining nothing but some weakness from the disease: and the physician returning, and finding playing through the house, whom he thought dead, was astounded, nor did he doubt to pronounce that this was an evident and great miracle. But because in the evening when the boy recited the Our Father, his mother could not understand him well enough; she asked of him the next morning, what he had said the preceding evening: and he answered, that he had said the Our Father and the Hail Mary, as B. Felix had commanded him. But what is even more wonderful, he who had never seen the Blessed one's image, nor had learned what it was by anyone showing or reporting, as soon as he entered the church, led to the visitation of the sepulchre, recognized it there painted to be B. Felix's.

[13] The aforementioned D. Cæcilia Ricci, seven months pregnant, Part of the hair-shirt being applied, stones are loosed for a pregnant woman, began to be tortured with the most atrocious pains of the stone, the more troublesome, the less it was permitted to make for her any of the customary remedies. When therefore she had received from a certain Capuchin Father a particle of the hair-shirt, which B. Felix had used next to his flesh; she applied this to the side where the pain more grievously pressed, commending herself devoutly to his intercession: and within three days she voided nine little stones, all of the quantity of one chickpea, rough and solid like marble. Meanwhile the pain became no lighter: and now for twenty-four whole hours the fetus had ceased to be felt in the womb, so that she believed it wholly dead, especially since this opinion was confirmed by other indications too. And when midnight coming she took no rest, she had herself lifted from the bed indeed: but not able to form even one step and fearing for the fetus, she was compelled to return to it: where almost lifeless and destitute of voice, she inwardly prayed to B. Felix, that he would bestow on her fetus the grace of baptism. and an immature fetus recovers. The next day in his chapel for the same end she took care that a Mass be said, and under it most happily brought forth a male son, and presently sent out two other little stones like the former, thenceforth free from all pain. Further the baptized infant, when he could take no milk for three whole days, and from certain accidents appeared all livid, keeping only a slight breathing, there was no one who hoped he would survive, brought forth so prematurely. And so the mother turning to invoke B. Felix again, hung the same particle of the hair-shirt on his neck: who presently a teat being brought to his mouth began to suck, as if he had been a year old; and within three months grew so much, that he was esteemed eight months old. The same D. Cæcilia, burdened with a grave catarrh flowing down into her throat, the same being anointed with the oil the catarrh is dissipated, could breathe only with difficulty; when, before she admitted any other remedies, she wished her throat to be anointed by her daughter Justina with B. Felix's oil; and on her head, whence she felt the catarrh flowing down, one little image of him to be tied. But presently that distillation turned its course elsewhere; and flowing continually through the eyes for two days, then left her free and whole. The same D. Cæcilia on a certain occasion so great tortures of the sides, reins and stomach occupied her that she breathed with difficulty, and feeling herself grow cold in her whole body; when the household wished to bring a fire to her to warm her, she, having now often experienced B. Felix's powerful intercession, and a grave pain: bade the fire to be taken away; and commending herself to the Blessed one had herself anointed with the oil of the lamp: which succeeded most well for her: for wherever the anointing reached, thence the pain departed; and the anointing finished she wholly recovered: and this happened to her twice.

[14] There are many other benefits which she remembers having reported, both in herself and in others of her friends or household, and that at various times: among which this also is narrated, that for D. Justina Mutia, her daughter, on a certain occasion the right eye so pained her for three whole days, that it seemed to leap out of her head, permitting the wretched one no rest. When the sick one found no remedy for this, with great faith she applied to the sick eye the image of the Blessed one, commending herself devoutly to his intercession: and presently the pain ceasing she began to sleep, but waking felt herself free. The same at another time affected with great torture through the whole body, but especially about the stomach, with difficulty of breathing and a troublesome trembling of all the limbs at intervals; because she felt the evil increase, at midnight had an apothecary summoned: who when he had applied some remedies to her, which the physician also did the following morning, and they had brought her no solace; the sick one ran back to her familiar refuge B. Felix, and took into her mouth something of his intestines, received from a certain Capuchin Father: the mother added a vow about a tablet to be carried to the sepulchre, if

the sick one recovered: and straightway both the pain and the trembling ceased.

[15] Sister Philippa Manerii, a Nun of the Order of St. Clare; began to suffer in the left breast so, that the pain reached even to the shoulder, as also a nun delirious from a fever. both before and behind: to which when a fever and delirium were added the physicians judged the infirmity lethal. Seeing herself therefore set in such peril, she invoked B. Felix: and after some prayers conceived by the bystanders, anointed with the oil of his lamp, she felt at once with the proceeding anointing the pain wiped away, and at last it finished to vanish. But since she continued to be delirious, they also anointed her forehead: and immediately the soundness of her mind returned to her, and the fever ceased, as the Sisters deposed under oath in the year 1623, the 25th of January.

[16] In the year 1624 it happened that D. Francis Cæsius, for eight continuous days and nights, In the year 1624 there are healed a strangury, hindered in the faculty of voiding urine, endured the greatest tortures, not without frequent convulsion: nor did the medicines profit anything. Then prostrate before the image of B. Felix, he asked to be delivered from that torment, and vowed to visit his sepulchre: but at the very instant he voided urine, and thenceforth was immune from torture. In the same year Jacoba dal Forno had a daughter contracted by the hip-disease, the hip-disease, who, five weeks passed in that infirmity, when she had anointed herself with B. Felix's oil, and commended herself to his patronage; closing her eyes yet not sleeping, saw enter to her a certain Lady, clothed in a habit of heavenly color, with a Capuchin Brother, whom she believed to have been B. Felix, but the other the Mother of God. And the Queen of heaven said; Fear not, daughter, for from this infirmity thou wilt be healed. The same the mother, waking, saw and heard: and felt that to be true of Ecclesiasticus XIV, The love of God is honorable wisdom: or (as the Greek text more aptly has) The love of God is illustrious wisdom, whose beauty those who have seen it, the same perceived and recognized from his miracles, love: for indeed at that visible visitation the promise also was visibly fulfilled.

[17] In the same year 1624 the four-year-old son of Ventura of S. Marino, John Baptist seized with a fever, a lethal fever, remained in it for three weeks: but in the third week it so prevailed, that all judged it over with his life: since he trembled all over, and moreover seized with smallpox began to distort his eyes. His mother therefore bewailed him as dead: nonetheless she vowed him to B. Felix, under the obligation of offering a tablet at the sepulchre, and of going to it barefoot. Then with devotion and faith they anointed the sick one with the oil of the lamp: whom that very hour the fever left, and he remained the following day so robust, that by the sight of him he drew all into admiration. The Lady Catharine della Porta also, erysipelas, together with an atrocious fever felt her head so inflamed, it swelling vehemently, that she appeared notably deformed. The household judged it erysipelas, with which she had often before been tortured, although never at other times had the pain been so intense. On a certain night therefore while she tries to take some rest, and seemed to herself somewhat drowsy, B. Felix appeared to her with some Capuchins; who bade her be of good courage, as one shortly to be healed: and the Cross being formed over her he went away and disappeared; and straightway the sick one began to be better, and within a few days all saw her whole, with admiration as well of herself as of others, who before had seen her so ill.

[18] Angelus del Bocchio a Silice, after some paroxysms of a malignant fever, began so to suffer in the head, a pain of the head, that, brought to the extreme peril of life, the Parish-priest judged extreme Unction was to be conferred on him. And now the funeral cloths were being prepared for him, when he asked to be anointed with the salutary oil, and the fever ceasing he straightway recovered. Of only three years and a half was Gabriel, son of Dominic Bolignolus of Bologna, when seized with a lethal fever, the measles supervening, he began to be despaired of by the physician. At last, after many medicines applied to him, he escaped death indeed, but remained blind in both eyes. The father seeing that no remedy remained for this evil, and a blindness from smallpox. led his son to B. Felix's sepulchre, and there had him anointed with the oil, and anointed began to lead him home: which as soon as he touched, the boy began to see. And led back thither several times, the anointing being repeated, he at last appeared wholly whole even in his eyes.

CHAPTER III.

Certain miracles done after the Beatification of Felix at his invocation, up to the year 1634.

[19] Br. Peter Francis Castelli, In the year 1627 a sick man brought to the extreme Count of Milazzo and Knight of Malta, testifies of himself, that in the month of March in the year 1627, sick at Rome, by the vehemence of the disease he was brought to the extreme, so that the physicians decreed blistering plasters were to be applied to him, after all other remedies tried in vain by various ones, and namely by D. Thaddeus Collicola physician of the Most Eminent D. Cardinal Barberini. In this state a certain brother of his vowed him to our B. Felix, and had him anointed with the oil of the lamp, and brought him his little image, that he might commend himself to him; as he did, praying that he would obtain for him health from God. This done, the following night the fever so prevailed, that it moved him from the state of his mind: but amid deliria there appeared to him an old man in the habit of a Capuchin Brother, and said; Rise, young man, take thy clothes, and go, for thou art healed. And straightway master of himself he narrated all things to his brother and the bystanders: the Blessed one appearing he is healed: and the aforenamed physician, who according to the course of nature ought to have found him worse than he had left him, found him the next morning almost without fever: which then left him plainly in the evening about the twenty-second hour. And a vow then being made, about a gray garment to be worn for an entire year, and afterwards to be hung at B. Felix's sepulchre; the year elapsed he brought it himself, and delivered it to the Sacristan of the Capuchins at Rome, with the above-said testification of his own hand, fortified with the application of the accustomed seal.

[20] I the undersigned make ample and undoubted faith, how in the year 1627 I was wounded in one knee by the stroke of a gun with peril of life: likewise a knee hurt by a gun at Pavia. and when there had come to me two Capuchin Fathers of this monastery of Pavia, and had brought me a little of the oil of B. Felix of their Order, they exhorted me to invoke him, trusting that he would obtain health for me from the divine majesty. And when I had done this I fully recovered: and in memory of the benefit received I took care to have his effigy painted on two tablets; of which tablets one I keep with me in my own chamber, the other I sent to the Convent which the Capuchin Fathers have at Sestri in my fatherland, that it might there be placed in the church, as it also was placed, with great devotion of the inhabitants resorting to it in their necessities. In faith of which thing before the undersigned Notary I have signed these with my own hand. Given at Pavia the 15th of October 1644. I John Lucas Scabiosus: to whom attests John Dominic Scevola a Notary of Pavia; While the feast is celebrated at Palermo faith being made for him by the Consuls and Chancellor of the College of Notaries of Pavia. In the same year in which this thing happened at Pavia in Insubria, in Sicily in various places the feast of Felix was celebrated for the first time by force of the decree by which the year before Pope Urban had extended the faculty of keeping it everywhere for all the places of the Order of the Capuchins: but of the wonders which then happened some Br. Bernardine of Naro wrote to Rome, then staying at Palermo in the office of Chamberlain.

[21] He reports here as a very great miracle wrought on the very day, a smaller provision suffices for a great multitude that when, to celebrate the feast, there had come together into the most ample place of public spectacles more than three thousand men, who all, for devotion and cheerfulness remained in the convent to take refreshment; more than a hundred and thirty Brothers feeding apart; and when to all promiscuously there was ministered out of charity, bread, wine, meat, pottage; the same not only sufficed all for that day (although those things which the questors had brought and certain devout ones had of their own accord supplied, could not naturally suffice for so many) but also through the whole following three days, in which the feast was continued; on occasion of the Forty-hours, whose turn had then fallen to our convent; those taking food and drink with us, not indeed so many thousands, but two hundred daily or even more, from the crowd of musicians or others devout to us or even of newcomer Brothers, without any new provision, only from those remains which had been left over from the feast. And the more bread and wine was distributed, likewise at Castelvetrano: the more it grew. The same happened on the same occasion, and at the same time in our place of Castelvetrano where likewise many secular Priests and devout Lords were refreshed with us; and the provision naturally insufficient, although copious, sufficed for the Brothers' refreshment for several days after. But in the place of the Mountain it happened, that at the time of the sermon in which the praises of B. Felix were being spoken, elsewhere under a ruin no one is hurt. the rope being broken from which hung a many-branched chandelier of brass, which ought to have crushed the heads, arms, legs of the many women sitting beneath; so formidable a fall brought harm to no one.

[22] Hither as by nearness of time, so also by likeness of matter deserve to be joined certain things afterwards taken from two public instruments, in the city of Colle and the town of S. Gimignano, each under the Florentine Dominion. Hither is referred in the year 1630 to a widow of Colle The tenor of the First Instrument is this. In the name of God. Amen. By this present public Instrument let it be evidently clear to all and known, that in the year from the Incarnation of the Lord 1644 … there being constituted before me a public Notary and the undersigned witnesses D. Catharina P. Picchinetti a widow citizen of Colle, to be examined for a perpetual memory of the matter, that the graces received through B. Felix of the Order of the Capuchins may forever be recognized: who by means of her oath set forth and said, that she had always been most devout to that Blessed one; and that in the year 1630, her son-in-law Angelo Tedesco being dead, having need to receive her daughter Antonia into her house, in the company of very many matrons; wine multiplied she sent her maidservant Lucia into the wine-cellar, to draw drink for all who had come. But she returning, asserted, that no wine dripped except drop by drop, with which she could scarcely fill the half of the cup which she showed: adding that the cask was empty. Then she deposing, using great confidence in B. Felix, immediately went to the cask that she might pour into it a little drop of Felix's oil: but when she could not open it to pour in the oil, taking a little drop of it she drew it in the manner of a Cross over the cask, and the little spigot being drawn back there flowed out a large stream of the best wine: which afterwards for a whole month went on to flow for the family's uses. and again in the year 1641. The same afterwards testified that the same happened to her in the year 1641, when she had sent another maidservant of hers Horetsia Goretti for wine: when in very deed she poured

oil into the vessel which was reported empty, and thence flowed out wine so copious, that her son Leonard believed it had been bought by his mother to fill the casks. Likewise she deposed and affirmed, that when she was then sick, and nonetheless wished to render thanks to the Blessed one for the benefit received, as best she could she went to the church of the Capuchins, to which also the Blessed one was seen to turn his eyes in the image. in which his image stood painted on a tablet. And when she remained there long kneeling, she noted the Blessed one, as if he lived, turn his eyes toward her, and that as often as she bent her knees. And all these things she deposed, in the presence of Paganuccio son of Fabritius Torrarus and John Francis son of Antony Corbon of Colle, Witnesses. And because of the aforesaid I was asked, I Christopher Galsanettus, citizen of Colle and a Florentine public Notary, therefore subscribed, signed, and published.

[23] In the name of God Amen. The 20th day of October of the year 1644. I Eugenius Marci de Bruno of S. Gimignano a Florentine public Notary, Commissary in this part of the very Illustrious and Most Reverend D. Nicholas Lamagni Provost of the notable Collegiate of S. Gimignano and of the Most Illustrious and Most Reverend D. of Volterra as Florentine Vicar in the aforesaid place, make faith that, by the command of the same, I betook myself to the venerable monastery of the Reverend Mothers of St. Catharine of this place: and called to the grates In the town of S. Gimignano, the Rev. Mother Sor. Maria Ancilla Concerni of Colle: who being asked by me concerning a miracle, which was said to have happened among them by the intervention of B. Felix, the sacrosanct Gospels being touched answered, in the year 1630 flour failing in the monastery of St. Catharine, that in the year 1630 about the month of May, when she was Chamber-keeper of the monastery, and for the necessary food of the monastery two bushels of grain were wanting, nor seemed able to be procured from anywhere, on account of the then universal dearth of provisions; she conceived faith in the merits of B. Felix the Capuchin, and finding with her some of his oil, sprinkled it on the flour which was in the store-pantry. But this flour grew and abounded in such manner, that it sufficed the monastery until the new harvest: sprinkled with the Blessed one's oil is increased, as for certain affirmed Sor. Fina Verdiarci of Colle and Sor. Maria Carbonelli of Lucardo, both then breadmakers of the monastery. The same Sor. Fina affirming all these things to be so added, that at that time kneading the flour, and mixing with it less water than the quantity of the flour itself required, yet she experienced the mass to grow between her hands, as often as she came to the work; and so the flour, which could scarcely have sufficed for one month, abounded for two months. Likewise also Sor. Maria Corbinelli deposed.

[24] Further to the abovesaid effect appearing before the grates Sor. Lucretia Piacaccio of S. Gimignano, not without other miracles, after she had confirmed the same, subjoined, that when she cooked from the abovesaid bread a morsel for certain sick Sisters; two pieces grew as if a quantity of bread greater by a third had been put in; and the bread tasted to her so much the better, the more her faith in the Blessed one grew; nay when she had on a certain occasion given a little piece of it to a certain rustic woman at the grates of the monastery, it being taken the sick boy presently recovered. Likewise Sor. Maria Elisabetha Apollonii of S. Gimignano being summoned deposed, concerning the use of the bread made therefrom. that incredulous of the miracle of the flour multiplied into bread, when she was then in the common infirmary sick, and tasted of the aforesaid bread, she felt it bitter the whole time of supper. Which considering had happened to her on account of the fault of incredulity, she took care to learn the whole matter better from the Sisters; and beginning to apply faith to them, when of the remains of the same bread, which the evening before she had felt bitter, she tasted again in the morning, she found it seasoned with a wholly extraordinary sweetness. On account of which and other benefits received the said Mothers said, a procession was instituted by all in common in the monastery in thanksgiving. They subscribed each, partly with their own partly with another's hand, of whom Sor. Fina added this also to her deposition, that in the same year about the feast of B. Felix, There a sick boy is cured. when Charles, son of D. Lelius Vannellus of S. Gimignano, was sick, there came to the monastery the very Rev. D. Antony Vannellus the uncle of the sick one, to ask the Mothers to pray for his nephew Charles. And she considering how she might more fittingly pray for him, thought it best to make a vow for him, that she would take care that a Mass be said for him on the very feast, and would keep the vigil on bread and water: which when she committed to execution, at the very hour at which the Mass was being said the boy began most vehemently to recover, and shortly recovered, as the same D. Antony reported to her.

[25] In the year 1631 Matthew Pisagana a citizen of Trapani, by a certain unforeseen event by night terrified, had so far gone out of the state of his mind, that he wished to kill and suffocate himself with his own hands, whence his wife and sons had need to remove every weapon, and continually to guard the madman. [In the year 1631 at Trapani a woman for her furious husband going out by night to a physician,] But he continually cried out: Give water: for I am burned. And when he had found scented water, expressed from the flowers of oranges or jasmines (the people call it Nansia) in a jug of about five quarts, thinking it natural, he drank it all up. This seen the wife commended him to B. Felix, to whom she was most devout: and hearing the stroke of the city bell, which she believed was given for the Our Father, leaving to her sons the care of her husband she went off to a physician, by name Nicholas Roccaforte. But she had gone a little of the way, when she ran into two Capuchin Fathers, much venerable in aspect: who is led by the Blessed one meeting her, asking the cause of her journey when she had narrated the event, thinking the Brothers to be such as knew her, as she was piously affected toward the Religion; they followed her, saying, that together with her they wished to go to the physician. But when they came thither, the door before it was knocked opened: and Vincentia (this was the woman's name) having entered the hall, looked back to see, whether the Brothers had entered together with her: but her eyes turned to every part, she saw no one; gone out, also no one. Therefore returned to herself, she recognized that those who had accompanied her thither at such an hour, had been none other than B. Felix, to whom she had commended herself from her soul, with a certain other Saint of the same Order: since she knew it could not be, that at such an hour, at which the gates of the city were closed, Capuchins should walk through the streets, whose places were situated outside and far off. But wishing to address the physician, she saw the inner doors and all the windows also closed; and three hours passed amid prayers, and recognizing all yet asleep, she remained in the aforesaid hall until it should dawn. But after three hours she heard the ringing for the Our Father, and understood that the first ringing which she had heard before, had been the signal for Matins, wont to be given at midnight. The time therefore that remained she spent in prayer, commending her husband to B. Felix, from whose intercession she now hoped his health the more certainly, the more evidently she recognized his favor toward herself. Further when it dawned, she set forth to the Physician the whole matter which had happened. in the morning she brings health to the sick one. But he understanding that she was under the protection of B. Felix, gave the first medicine that came to hand, not as efficacious to cure the evil, but as one about to satisfy the sick one: who however, it being confidently applied to him by his wife, suddenly obtained health, and recognized the virtue of God operating in such medicine through the merits of B. Felix. But the woman, by no means ungrateful for the benefit, brought a towel to the Blessed one's altar.

[26] I John Baptist de Pretis of Vallerano, of the diocese of Civita Castellana, attest, that when in the year 1632 I dwelt at Viterbo in the office of Fiscal-general of that city and the province of the Patrimony, I had an only son of about five years, In the year 1632 the son of the Fiscal of Viterbo dying, by name Charles Antony, sick for many days, and at last brought to such a pass that nothing else was now thought of, than of caring for his funeral and of making his burial the following day. But on that very evening D. Laura Menechini de Marazzonis of Viterbo, with whom I lodged, sent to my wife D. Florispina Fratricelli, a phial of the oil of B. Felix the Capuchin, which she said she had received from her Capuchin son. anointed with the Blessed one's oil he recovers, With which oil when his mother had anointed the boy with great faith over his whole body, he rested that night, and in the morning rose so whole as if he had not been sick: so that neither any abstinence, nor diet was necessary for him: but he walked through the house and did all things as one most whole, nor can that matter be attributed to anything less than a miracle: for he lived even to the fourteenth year of his age, and died at Castro while I there discharged the office of the Judicature; and he died holily, as two confessors testify, who on alternate days received his Confession. I attest moreover, that after the boy was anointed, that phial, which was of glass, was placed upon the chimney of that hall, and in the morning was found full up to the neck, as it had been before; and so it was restored to the aforesaid D. Laura. In faith of which I have written and subscribed these with my own hand, also under the faith of an oath, whenever there shall be need, prepared to depose the same; and have signed all things with my seal, to the praise of God and the glory of the Blessed one himself, who may ever be my Protector, as he was the son's Advocate. Amen.

CHAPTER IV.

Graces obtained by the help of St. Felix from the year 1633 to 1640.

[27] In the year 1634 at Trapani a dying girl is healed. When in the year 1634 at Trapani D. Bibiana Grimaldi, a virgin of that city, was sick unto death, and now drew her last breath, B. Felix appeared to her about dawn; and calling her by her name commanded, that she should take care that his altar be visited five times by her mother in the church of the Capuchin Fathers; for so she would be restored to health: and this said he disappeared. The girl, who had lost the faculty of speech, called her mother, and reported to her in order the things said to her by B. Felix. When therefore the day dawned, the mother hastened to the aforesaid altar, and there with many tears commended her daughter to the Blessed one: and taking of the oil of the lamp and returning home, anointed her daughter with it: who presently was out of peril, and within two days rising from bed, followed her mother to the rest of the votive visitations of the aforesaid altar, rendering thanks to her deliverer.

[28] In the year 1635 on the very feast of the Ascension of Our Lord Jesus Christ, which was the 17th of May, the Captain of the German nation John Moraltho, In the year 1635 at Piacenza a German cast into chains here at Piacenza ordered me John Christopher de Bove, a Styrian of Graz, for the time his Chancellor, without lawful cause, to be imprisoned in iron chains on feet and hands on bread and

water: and forbade all the soldiers under the gravest penalty, that anyone should come to me or speak to me. On the nineteenth of this said month I vowed and invoked that holy Father, who is painted at the Reverend Lord Capuchin Fathers' in the church, and recalled to a woman her dead son to life; that the same Saint would intercede for me with the B. V. Mary of Loreto by his merits and prayers, that I might be delivered from these iron chains and prisons: and that in honor of all my Patrons I would hear Mass, and at the next given occasion go to the holy House of Loreto, and there confess and communicate, is loosed from the same, and offer one tablet painted by my hand to the B. V. Mary of Loreto. The vow made there fell inadvertently from my hands that nail thrust in, and straightway I was loosed: after a little while I began to move with my hand the iron on my foot, and also in an easy manner loosed it. This done fearing lest something worse should befall me, I applied that iron again to the hole, but could in no way put it on any more. I ever invoked the holy Father and B. Mary of Loreto, that the * Provost should not visit me that night: for I was wholly free. Praying I fell asleep; in the early morning I awoke, and again invoked the holy Father that he would intercede for me: and suddenly I rose, and prayed in honor of him and of the B. V. Mary of Loreto the Salve-regina, that all things might succeed well. With good confidence and hope I came to that iron window: and unobserved escapes. but the first time I could not climb up. I took a plank from the bed and put it against the wall, climbing up with almost no labor. With that iron, which had been on my foot, I drew out that nail which held the iron window: and so safe and unhurt I escaped, through the intercession of this holy Father and of the B. V. Mary of Loreto: and straightway I went to the church and monastery of the Rev. Capuchin Fathers, and there discharged my vow to the said Saint. It is also wonderful that the Provost, who together with his wife slept directly over that window, did not hear me open that iron window and close it again. Thus far he with his own hand and indeed, unlike others, in Latin, as being a German: and therefore here thou hast his very words, whereas the words of others it has been needful to make Latin from the Italian.

[29] As in the year 1622 a man bound for a debt, Hither I would refer, on account of the likeness of the argument, what done in the year 1622 John Baptist de Colle-veteri thus has in his Manuscripts. Lilius of Bracciano was debtor of a great sum, I know not to whom: whom his creditor, granting no further truce, urged to payment, and holding him choked him saying, Pay what thou owest. To whom the unhappy debtor falling down begged him saying, Have patience with me and I will pay thee all: but he would not, and went off to the judge, and obtained a mandate, by force of which he sent him to prison until he should pay the debt. Meanwhile the wretch and destitute of all human solace, when none of his kinsfolk or relations would even stand surety for him, was the twenty-second day bound: and turning himself with faith to imploring B. Felix's help, B. Felix being invoked received an unhoped-for surety, he vowed, that delivered from prison he would go to Rome to visit his sepulchre. When behold there came to the prison a certain relation of his, by no means wont to lend anything to anyone without interest; and stood surety for him and led out the captive. Which all who knew the man's disposition held for a great miracle: but Lilius himself exactly fulfilled what he had promised, and showed it true that which is said, The heart of man is in the hand of the Creator, whithersoever He will He turns it.

[30] In the year 1636 at Agrigento, a pregnant woman terrified at her daughter's fall In the year 1636, in the city of Agrigento, Hieronyma, wife of Master Peter Vergonus, was bearing in her womb now in the seventh month. She on a certain day went to the Cathedral church, where the most holy Sacrament then stood exposed, that she might pray there. But while she is thus absent from home, her daughter Anna, about two years old, fell into the domestic well: who, the whole neighborhood moved at the fall, was drawn out thence wholly unhurt. Meanwhile Hieronyma returns: who at the news of an event so unhappy being terrified, the blood of her whole body moved, suddenly her belly so swelled, that the poor little woman doubted not the fetus was extinct in the womb, and was vehemently afflicted thereby. But when on the 18th of May at her house she was spinning, a certain neighbor of hers said to her, Dost thou labor today? And what, said she, day is it today? The day, replies the neighbor, of B. Felix. delivered from the disease and the troublesome swelling of the belly, This heard Hieronyma threw the spindle from her hand, and her knees placed on the ground said with a clear voice: Blessed Felix, I will not confess thee a Saint, unless thou take away from me this swelling of the belly, and make me bring forth the fetus into the light. This grace if I obtain, I promise thee that whatever the offspring shall be, male or female, I will have it called by the name of Felix. But presently she rose from the ground, the belly subsided, and thanks given in our church, after often seeing the Blessed one, she happily brings forth. returned home cheerful. Meanwhile until Hieronyma brought forth, for forty continuous nights B. Felix appeared to her, in the same effigy in which the picture which she had seen represents him; and she before him bent her knees: but after she brought forth the fetus, the vision ceased. But the matter was the more wonderful, that whereas that woman was not wont to bring forth except after the second or third day of a most difficult childbirth, that time without pain and care she brought forth so quickly, that she could not even await the midwife: and she brought forth a male, and in baptism ordered him to be called Felix.

[31] I D. Polyxena de Firstimberg, Princess of Caserta, testify that in the past year oppressed with a grave three-month infirmity with a continual fever, so that no hope of human help remained in the physicians, The Princess of Caserta is healed of a difficult disease, I commended myself to B. Felix, my special Patron; and I recognize that through him I obtained mercy from Our Lord Jesus Christ. I promised therefore, that to the glory of God and of the blessed one himself I would send to Rome (as I also sent) my Chaplain, D. Marcus Antonius Mutio, with a silver tablet, and that quantity of oil, which would suffice for his lamp for an entire year. And this I wrote all with my own hand to the Rev. P. Guardian of the Roman Convent and confirmed with my seal, at Naples the 11th of July in the year 1637.

[32] Dominic son of Thomas Calderinus a fishmonger, although in a grave and malignant fever he applied physicians and corporal medicines, A malignant fever is healed, yet trusting more in spiritual ones, with all his heart commended himself to God through the merits of B. Felix, much devout to him and to his Religion. And when he had had himself anointed with the oil of his lamp, B. Felix appeared to him, in that very effigy in which he is found painted on the tablet of his burial: who in a moment took away the whole sickness: and it was so evident a miracle, that the physician himself who tended him testified, that this was a work of divine power. Laudonia de Matrice, dwelling at Rome, a blind woman is illumined, and blinded in one eye, in the year 1636 in the month of March was also deprived of the other eye, and besides the privation of sight in the same eye suffered most intense pains, from which there was no rest for her. But when the remedies applied profited nothing, at last she had herself led by two boys to B. Felix's sepulchre. But coming thither when she had heard the beginning of Mass given, she prostrated herself on her knees, and began from her soul to commend herself to the Blessed one, and to beg that he would have pity on so great a calamity of hers. Persevering in this prayer until also another Mass was finished, when she began to feel a relief of the pain in that eye which had failed last, the Mass finished she rejoiced herself illumined in both eyes; and perfectly healed without anyone's leading returned home cheerful: and afterwards, whatever had happened to her she deposed under oath, before P. John Maria of Bergamo, then Sacristan of our church, the 18th day of May 1627.

[33] D. Ambrose Paulinus narrates three graces conferred on his family by the Blessed one, one with a hernia cured, the first in his own, the second in his son's, the third in the person of his grandson. Of himself he testifies, that while still a young lad he was most badly ruptured in the right groin; and because he could not bear a truss, he was compelled for four whole years to keep his bed, no other remedies profiting. But when he had been signed by one of our Fathers with the Blessed one's oil, which gushes from the body, suddenly the rupture closed, and no such thing appeared in him any more. Of his son Hyacinthus he deposed, that laboring with a malignant fever and given up by the physicians, he was anointed with the oil of the lamp after he had commended both himself and him to the Blessed one. Who when about the 22nd hour of the night he was found almost free from the fever, and his son and grandson from a fever, the next morning not without the astonishment of the physicians appeared wholly loosed from it, and after two days rising from bed, rendered thanks to God and the Blessed one. Finally he said that his grandson Desiderius, son of the aforesaid Hyacinthus, burdened in like manner with a most acute fever, lay four whole days without any food: whence when the whole afflicted family had recurred to the intercession of B. Felix, and the grandfather Ambrose himself had anointed the sick one with the oil of the lamp, straightway the fever began to diminish, he took food, and the second day after rose whole, as all these things by subscribing with his own hand he signed and asserted D. Ambrose himself the 3rd day of November 1637.

[34] Anna Maria, daughter of D. Antonia Mavelli, dwelling in the Cow street, deprived of the sight of both eyes by smallpox, from the same cause had also kept her knees trembling with the greatest torture, on account of which day and night she wailed. And when all whoever had seen her judged she would always be maimed, likewise a girl blind in the eyes and trembling in the knees, nor ever recover sight; her afflicted mother turned to imploring B. Felix's help, and with the same faith with which she had implored him anointed her daughter's eyes and knees with the oil of the lamp; and she suddenly was restored to the pristine faculty of walking and seeing. The same girl some years after was so unhappily struck by a horse, that one of her legs was broken, her head bruised, and her whole body badly shattered; and the same afterwards struck by a horse. whence speedily fortified with the last Sacraments of the church, her speech now lost and all hope cast away by the physicians, she was now believed about to expire, when to the other symptoms frequent convulsions also had been added. Nevertheless the mother recollecting the other graces received from the Blessed one, seized the oil of his lamp as a last remedy, and signed her daughter's mouth with it: to whom presently with

her spirit her speech returned, and a very short time after it entire health. And these things, although ascribed to no certain year, we have referred all to that which is found last signed, and at which I think the Collection of Br. John Baptist de Colle-veteri was finished. The things that follow are from other diverse monuments whence we have already given the graces or miracles related from no. 20 to 25 inclusive, and again no. 27 and 30.

[35] In the year 1637 Br. Charles of Alcamo, a Capuchin Lay-brother, In the year 1637 a leg perilously swelling is healed, suffered most grievous tortures from his leg, which had swollen vehemently for him: and when the many remedies he had applied profited nothing, he consulted the physicians; who answered, that the disease was that which they call the ant (formica), and therefore he should take care to procure for himself a horse as soon as possible and go to Palermo, if he did not wish gravely to be in peril of life. That was grievous to hear for Br. Charles, who then dwelling in our place of Monreale, did not think of such a change. Two days after the feast of B. Felix was at hand, when the aforesaid Brother having conceived confidence in him betook himself to the church; where when he had commended himself from his soul, he took a little linen cloth, and dipped in the oil of his lamp applied it to his leg, and the pains presently ceasing he could walk freely; and the sores, which more and more crept daily, in a short time closed. But from this miracle another followed. likewise another. For when on the tenth day after the other leg also had swollen for the same Br. Charles, begetting for him the greatest pains; and he himself feared, lest this evil too should be of the ant; the same little linen cloth, which for the sake of reverence he kept in a certain hole, he again dipped in the lamp, and tied to the suffering leg; nor was there any delay but that the leg subsided and the pain ceased.

[36] In the name of Christ, in the year after the nativity of Our Lord Jesus Christ 1641 in the 9th Indiction; and at Rovereto a woman in childbed preserved through the midwife's vow on Wednesday the 16th of July, in the city of Rovereto, near the gate of the venerable Convent of the very Rev. Capuchin Fathers of Vallagarina of the diocese of Trent, before the illustrious D. Cæsar Setta and D. Antony Benvenuti dwelling at Rovereto, witnesses known and asked, there being constituted, D. Margarita Fedrigella a midwife of Rovereto and D. Antony Miolar, and his wife D. Catharina staying there in the same place, before the witnesses and me the Notary above-written to tell the truth, made ample and undoubted faith, and gave testimony, an oath being first given severally into my hands; that when from about four years ago the aforesaid D. Catharina, wife of Antony Miolar a gardener of Rovereto, drew near to childbirth, nor could bring forth the fetus for a long time, so that, unequal to so great pains, she now seemed about to die; the aforesaid midwife, divinely inspired, by the consent of both spouses made a vow to B. Felix, that if it were for her health he would give the fetus the grace of coming forth into the light. But presently there came forth a male infant, on whom was placed the name of Antony-Felix: who straightway after Baptism received expired, a dead fetus returns to life, and remained dead many hours. Then again the same midwife made a vow for him: and the infant revived, as to this day he lives whole, nor is it doubted but that such a resuscitation is miraculous. In faith of which I Antony, son of the late D. Bonafides Malinverni, public Notary of Rovereto, present and asked did this and published it. For whom afterwards make faith John Antony Odescalcus Doctor of both Laws in the College of Como for the most invincible and most Serene house of Austria Prætor and John Passarinus Notary and Chancellor of Castro-Roberto with their own hand. ✠

[37] In the town of Castelnuovo de Scrinia of the Diocese of Tortona, dwells William of Brignano, who found himself in the year 1638 with both knees so contracted that he could not walk at all. In the year 1638 contracted in both knees, This evil had come to him from ten years before, of which the first two he had passed immovable in bed; and if for the cause of any bodily necessity he had to be moved anywhere, he had to be helped by a certain sister of his, who like an infant received him between her arms. Afterwards for two other years he used twin crutches under his armpits for the necessary motion; then for another two years a chair, in which sitting continually he moved himself about: finally for four years, by the aid of wooden knee-supports and two crutches, he formed some kind of step. In the meantime he used many remedies which various surgeons suggested; but these profiting him nothing, he said within himself: Since these remedies profit nothing, B. Felix being invoked he rises on his feet, I will hope for a cure from God alone, who can heal me if He will; but if not, may He be ever blessed. Hereupon there began at Castelnuovo to be much commended devotion toward B. Felix the Capuchin, and it was commonly reported that many were helped through his intercession. Therefore devotion touched him too to commend himself to him: and on a certain morning to this end he communicated, then betook himself to the church of the Capuchins, nothing doubting but that on that very morning he would obtain the desired and hoped-for grace. And so certain was that confidence, that he firmly resolved not to rise thence, until he had become possessor of his desire. While Masses were said there he commended himself to the Blessed one. But scarcely had he so heard two Masses, when he felt the nerves of his knees grow soft, and seemed to himself able to extend them: wherefore he came to the door of the Convent, and to Br. Andrew of Sarzana then porter opening it for him at the sound of the bell said, that a staff might be lent him, his wooden knee-supports left in the church. because he wished to hang his wooden knee-supports on the railings of B. Felix's chapel, where other votive offerings also are hung. The Brother answered, that he should return into the church, and there go on to invoke the Blessed one; and his prayers finished, he would give him the staff he had asked. Having returned therefore into the church, while he commends himself to B. Felix's merits, he felt himself inspired to rise on his feet, lay down the knee-supports, and hang them there, as also he did, suddenly rising. Then he returned home, furnished with the staff alone; and that for show rather than for use: wherefore he too laid it aside after two days. And thenceforth whole and robust, and rendering thanks to the Blessed one, he confirmed this miracle as most true, an oath being given into the hands of P. Br. Bonaventure of Quarniento, Guardian and Preacher at Castelnuovo; who the same and very many other things also wrote under oath.

[38] In the year 1639 Bartholomew Catalanus, son of Francis Catalanus and Vincentia, In the year 1639 a lunatic is cured. become a lunatic, was commended by his parents, abhorring so foul an evil, to B. Felix, under a vow that delivered from it they would clothe him in the Capuchin habit. But scarcely had they made the vow, when he appeared dismissed from his infirmity: and the vow with thanksgiving was fulfilled. But in the same year and in the same town (whose name however was not expressed above) Francis, son of Vincent Ristivus and Elisabeth, suffered a hernia, who having tried all useless medicines, with faith vowed him to B. Felix. But the vow being made, a boy with a hernia, the truss was straightway broken for the boy: which thinking had happened to them by chance, they applied another truss, new and stronger than the former, to him, which nevertheless was also burst, as well as a third. They agreed therefore both to explore the son's body together; and finding it entirely consolidated, with many tears gave thanks. Finally Br. Bernardine of Naro, already named elsewhere, in that year 1639, was so pressed with a pain of the heart and reins, and a Brother with a heart-ailment, that he believed he would be deprived of the faculty of breathing, and seemed to feel a dagger fixed in his reins. But when he was appointed companion to a Father about to preach through Pantelleria, commending himself to B. Felix, he betook himself to his altar as best he could, and there anointed himself with the oil of the lamp: and at the very instant the pain ceasing left him free to complete the obedience enjoined him.

* The Provost of the prison

CHAPTER V.

Singular graces noted in the year 1641 and the three following.

[39] In the year 1641 in the city of Trapani the church of the Fathers of the Oratory, dedicated to St. John, fell down: and there were dead under the ruins both men and women to about four hundred. In the year 1641 under the ruins of a fallen church, Among those oppressed there was a woman, by name Jacoba Lapuccio, upon whom the falling wall ought wholly to have crushed her, together with the nine-month-old infant whom she held in her arms, unless she, seeing the wall slip and that there was no place of escape, invoking Felix had devoutly said, B. Felix help me: which she did not cease to do under the rubble heaped up over her. But feeling herself in nothing hurt under so great a mass, she began by crying to ask for help: and although that could not be brought so quickly but that four hours first ran by, a mother with her little son is saved. before she was drawn out thence; all who were present and believed she would be found broken at least in all her bones, and so about presently to expire, wondered to see her whole and unhurt, except that the rough stones had somewhat grazed her face. It increased the admiration, that the so little infant had nothing of injury in his whole body. Carried home therefore while she gathers herself from the consternation, B. Felix appeared to her; and taking a seat beside the bed of her lying there, said: Persevere, Jacoba, as thou hast begun to recite the Our Father to me, and thou wilt obtain from me whatever grace thou wilt: and this said he disappeared. But she reports, that by such a vision and promise she felt herself wholly refreshed, nor does she cease to render due thanksgivings to her Patron.

[40] Jesus, Mary, Francis. 1642 the 20th day of December, in our convent of St. Joseph of Savona. I Br. Jacob of Savona, In the year 1642 at Savona a youth cured by miracle, Capuchin Preacher and Vicar of our place of Savona, confess, that I have learned, as a notable thing, the signal grace which through the intercession of B. Felix John Baptist Strixiola, son of Raimund Strixiola of Savona, received, who before the Fathers to subscribe being examined and put on oath answered to P. Francis Mary of Alassio a Capuchin Priest, asking him by the command of me the Vicar, as follows: ℣ Tell me, John Baptist, how many years hast thou? ℞ About sixteen. ℣ Hast thou been sick? ℞ Yes, Father, for about six months, with an incurable disease, and accurately examined, according to the judgment of the physicians, so that I could not walk either much or little: but I remained in bed. ℣ Who healed thee? ℞ I recognize that I received this miraculous grace from B. Felix the Capuchin, because I anointed my legs with oil, brought to me by Br. John of Casorzo, a Capuchin quæstor. ℣ Why dost thou make me write these things? ℞ Father, out of devotion, and that I may be grateful to the Blessed one, and praise God in His Saints on account of the grace received. ℣ Hast thou received any sacred Order? ℞ I have received the first Tonsure, ministering in the Cathedral of Savona, and dwell in the Seminary. ℣

What devotion hast thou toward B. Felix? [he testifies that he received the faculty of walking, the Blessed one being seen in dreams.] ℞ I daily recite five times the Pater and Ave. ℣ Dost thou wish to say anything more? ℞ It remains for me to say, that when I had anointed myself with B. Felix's oil, I seemed the following night to see two Capuchin Brothers, who placed before me said: Rise from bed, and try, for thou wilt walk. ℣ Didst thou rise? ℞ No, Father; for I feared lest it were a temptation or a diabolical phantasm; nor did I even rise when I awoke. But morning come, stirred by the memory of the dream which I had had, I hastened to put on my clothes, wishing to prove whether I could walk; and I walked freely forward and backward, whence also I give thanks to God and B. Felix. ℣ When didst thou have the dream and the disease? ℞ It is six months since I was delivered in the month of October of the year 1642, in the town of Legino of the diocese of Savona. ℣ Who seemed to thee to be the two Brothers appearing to thee? ℞ One St. Father Francis, and the other B. Felix the Capuchin. These things thus said and answered they subscribed, after him who examined, Br. Columbanus of Genoa, Br. Jacob of Savona the Vicar, and Joseph of Albisola Capuchin Priests, and finally: I John Baptist Strixiola confess as much as above, and swear that I received the grace, and subscribe with my own hand.

[41] What follows seems to have been done in the same year 1644, in which it was attested before P. Br. Gabriel Angelo a Capuchin; In the year 1644 a matron of Genoa is cured of a lethal erysipelas, as among many other things P. Augustine of Genoa, Chronographer of his Province of Genoa, wrote it, under this tenor: I Martia Spinola-Doria, to the glory of God and of B. Felix the Capuchin attest, under my oath of my own accord given, that it is true, that in the year … I labored with a grave erysipelas in the leg, which baffling all the physicians' art had brought me to the extreme peril of life. Considering myself set in such an article, and desirous of a longer life if it pleased God, I turned to the intercession of B. Felix the Capuchin, whose wonderful effects had been set before me by P. Gabriel Angelo, when out of devotion toward the Blessed one himself he exhorted me, that I should order to be anointed for me the arteries of my temples and hands. I vowed also that if he should make me possessor of the desired health, I would hang on his image a silver likeness of a leg, and celebrate his feast by receiving the most holy Communion. And it pleased God to hear His Blessed one: for scarcely had I made the vow, but that I obtained the desired grace: and according to my obligation I fulfill the promises, to the praise of God who grants the grace and of the Blessed one himself who obtained it. Thus she. There remain of those submitted by our Janning Miracles, which the universal Protocol of the Tyrol Province reports to have happened with the oil of B. Felix of Cantalice the Capuchin Lay-brother from the year of the virgin's childbearing 1641 even to 1644: which, as they were originally written in Latin, let them here be referred.

[42] In the year 1641 the wife of a certain citizen and merchant of Salzburg, Maria Heuzogia, near childbirth, At Salzburg in the year 1641 for a whole three days could not bring forth the fetus: but three drops of B. Felix's oil being devoutly taken, she straightway happily brought forth. In the year 1642 the wife of the Most Illustrious Baron de Fromberg John George, Joanna Jacobæa, in the act of parturition held for dead, and 1642, two women in childbed are helped, after receiving two or three little drops of B. Felix's oil, presently both brought forth a male offspring, and from mortal peril was rendered free at Salzburg. In the same year the very Reverend D. John George Renner, Dean in Lauffen, a town distant a few German miles from Salzburg, and the Dean of Lauffen is healed of a chiragra, detained at Salzburg by a chiragra, was grievously vexed: but anointed with this holy oil he was suddenly healed, the swelling disappeared, and with it all the pain fled. Likewise in this year Christopher Mary, a court apothecary of Salzburg, was so perilously sick with a malignant fever, that all the physicians who were there despaired of his life, asserting the man's recovery impossible. But when this became known by fame to P. Br. Matthew of Villa a Capuchin Priest (who also was present at the foregoing, and an apothecary from a fever. and ministered the Saint's oil to the sick), he went to Christopher as our good friend, and gave him two little drops of B. Felix's Oil to take: which taken in he was bettered the following night. The next day the same Father returned and found the sick man quieter. Moreover a powder of the wood of St. Francis being added and reached to him, in a short time Christopher so recovered, that to this very day he has ever remained safe and whole.

[43] Likewise in this year 1642 at Wasserburg in Bavaria, on the eve of Epiphany, the wife of a certain baker, whether she was more afflicted with the pains of childbirth or of death, Likewise at Wasserburg a dying woman in childbed, the fetus now dead for those very twenty-two hours rightly made doubtful: certainly with the face now blackish thou wouldst have judged her not far from death. To visit her Br. Cosmas our Preacher is called from the monastery: who the Confession of the one in peril being received, briefly exhorting her by discourse, bids her place good and secure hope after God in B. Felix's suffrages and patronage, and at the same time reaches to her midwife a few little drops of the oil drawn from his lamp, both to be drunk, and to be anointed around the navel: moreover, since he affirmed he could in no way help the woman with another medicine, he contended to ask this one thing yet at present, that all severally, the Lord's prayer and the Angelic salutation recited five times, should beg health for the sick woman from the most clement God. Scarcely had these been performed by all, when the woman in childbirth anointed with B. Felix's oil, brought forth the dead fetus with the highest admiration of all, whole. Which the said P. Cosmas, examined upon it by the Provincial, not so much confirmed by word, as left attested in writing for us after him.

[44] Finally in this same year a noble man, John Caspar de Stresburg and Freinveld, was seized with a grave infirmity: but the same ever proceeding only for the worse, and the Lord of Stresburg, anointed with the sacred Oil of the Church which is wont to be conferred on the dying, he began now wholly to despair of life: yet the use of reason he did not lose for any moment of time. In this very doubtful peril of things, when he anxious fluctuated between hope and fear; his wife at last fleeing to B. Felix the Capuchin's oil, which she had kept procured for herself from his sepulchre, as to the last remedy of the evil, set in extremity. full of faith, instilled one or another drop on her husband's lips and mouth. Nor in vain: for scarcely had he received it, and at the same time together with the taking, promised to God that he would consecrate the day of B. Felix, on which he flew to the Heavenly ones, together with his house and household with perpetual feast, and erect a new altar in the Stresburg chapel; when behold he as soon as possible recovers from his mortal sickness, and as one half-dead, by B. Felix's intercession and protection, is brought back to life a new man. His Testimony is at hand written in the German tongue, and confirmed with his own seal and name.

[45] In the year 1643 a woman of Donauwörth with gout, In the year 1643 the wife of a certain deceased Consul, Anna Philmarin, when at Donauwörth, six miles distant from Augsburg, she had labored for many years with the articular or more truly gouty disease, and even to this present day, almost the whole year, a few weeks interposed excepted, in which it is permitted her to breathe a little, was so grievously and troublesomely held by it, that very often she could move no part of her body anywhere, nor on account of the vehemence of the pains (especially at the beginning of the disease) suffered herself to be moved by others; at last in this above-named year, receiving very much of B. Felix's oil from the Brothers visiting her, when she applied it, she testifies that her pains are relieved as often as she uses the oil. with great faith in the Saint, often, especially at the beginning of the raging evil, and anointed with one or another little drop of the said sacred oil that part of the body where the most acute pains resided, which impelled her to cries resounding through the whole neighborhood; suddenly, as often as she applied it, they being mitigated, ceased to molest the afflicted one. Which she opened to her Confessor Father Theodoric Neccars, a Preacher of Ulm, outside the Tribunal of Penance not once, who also attested it with his own hand, being asked upon it, for the greater faith of the matter.

[46] At Würzburg breasts incurably eaten away are healed. In the same year D. George Fronim, court chief-cook of the Bishop of Würzburg John Philip Schenpor, attests by his bond, that when his wife Margarita was seized with a certain grave infirmity, and it daily proceeded not to the better but only to the worse, and at last so affected each breast, that they were surrounded on every side with deep holes twenty and some; after the counsels of three notable surgeons compelled in vain, who had concluded her incurable, following the counsel of P. Br. Laurence of Augsburg, then a Preacher at Würzburg, seriously exhorting her to devotion to B. Felix and the application of his oil from the lamp, when the affected and diseased parts were devoutly anointed with the said sacred oil, a fervent commendation being added for her protection, straightway in that moment and at each time afterward she began to be better, until at last by the help of God and B. Felix she recovered entire health.

[47] In this very year also there at Würzburg in Franconia, the wife of a certain lieutenant of the Lamboi army, and a woman in childbed in peril with a dead fetus is helped. Andrew Millar, Ursula, not far from our Convent where they lodged, when they had scarcely inhabited the house, a little after is seized with the pains of childbirth. But when her fetus presented itself transverse and devoid of all life at the gates of the womb, the mother herself also seemed to struggle with death. Engaged in these straits and extreme pains for the interval of one day and night, when no remedy for the evil could be suggested elsewhere, she was reported by all as desperate and about shortly to migrate from this light. Meanwhile lest her soul should be in peril together with her body, to the ordinary Preacher of our Convent, who is the minister of Confessions, she is sent (and the aforesaid was Father Laurence) who coming, Father Victorinus of Landshut being joined to him as companion, when he had received the woman's confession, narrates the exceeding virtue of B. Felix's oil, and at last persuades her to the use of the same: and that not in vain. For scarcely had she swallowed two or three little drops mixed with wine placed on a spoon; lo about half an hour elapsing, with the amazement of all present, she both brings forth the dead fetus without pain, and herself escapes the manifest peril of death.

[48] In the year 1644 the Father Guardian of Eichstätt by name Father Ignatius of Dunsdorf a Preacher, In 1644 at Eichstätt two sick persons are cured. testifies that his Cleric Br. Antony of Bludenz, B. Felix's oil being applied, was delivered from colic pains. Likewise a certain other boy an inhabitant of the same city, whom he affirms he knows by face indeed meeting him, but is ignorant of his name, with the same sacred oil recovered health.

Moreover in this year, at Straubing in Lower Bavaria (as Father Br. Jeremias of Wildsheim there Guardian, by a testimony given in writing under the 10th of December to the Provincial R. P. Angelus of Freising, reported) a certain woman, of the Lerchenfeld family by birth, wife of the Prætor of Amsheim, in the very throes of parturition, and at Straubing one in peril in a difficult childbirth. was engaged in the supreme peril and close of life together with the fetus, which contrary to the usual order of nature, first by the back, then by the hand, then by the feet protruding it exhibited to the midwife. In which peril placing all her hope and confidence in B. Felix, and devoutly imploring his patronage with God for herself and the fetus, as soon as she with the fetus had been anointed with the said B. Felix's oil, which Father Jeremias had ministered to her; and had promised to God a votive Mass, to be said at the same one's altar erected with us in the church at Landshut, together with a waxen image which should equal the infant's weight; presently she brings forth the offspring (which had stuck for about a quarter of an hour with the head at the womb) without grave pain and labor easily and happily; and together with it to this very day she is most rightly well, surviving in life and strength.

CHAPTER VI.

A cure of most recent memory done in a paralytic girl at Rome in the year 1682.

[49] Let these few, selected out of many wrought everywhere in places, suffice to persuade the reader, At Rome in the year 1682 the girl Geltruda that the grace of miracles, granted to B. Felix dead, was yearly confirmed with new and new arguments. But since it would be tedious thus further to proceed, let a true and faithful relation of one miracle give a specimen of the rest, which up to this very year have shone in various places, of one miracle done by B. Felix the Capuchin in the person of D. Geltruda, daughter of the late Horatius Giassoni of Viterbo, a girl of 24 years, who now stays here at Rome with her aunt D. Aloysia Giassoni, in the palace of the Most Excellent D. Duke Bonelli, the 22nd day of the present month of January of the year 1682, at the 18th hour, before the undersigned witnesses. Such is the title of the public instrument, with which, faithfully rendered into Latin from the Italian language, it pleases to put an end to this second Collection of miracles, since the memory of it is yet most recent.

[50] On the night which precedes the 20th of January in the year 1682 about the fifth hour, D. Geltruda Giassoni, at night before the 20th of January. a girl 24 years old, betook herself to bed, whole in body and mind, and without any evil in any part. But at the eighth hour of the same night awakened, she was found to have grown stiff vehemently cold in her whole body: wherefore she resolved to rise from bed, and go to the kitchen fire to warm herself. But going down from the bed she fell, seized by she knows not what symptom, nor does she remember how long she lay, or how she afterwards returned to the bed, made paralytic and contracted whether loosed from sleep or rather dismissed from that accident. In the morning of the 22nd day itself, at the 14th hour, D. Francis Batteli, professor of medicine and husband of the aforesaid D. Aloysia, on account of some business of his having need to enter the chamber of his said niece, when he had seen her contrary to custom not yet risen, asked of her whether she were ill. She answered, that her head and stomach and whole body pained her. Then the physician exploring the pulse, found it cardiac, that is, small, obscure, fine and suffocated; but considering the urine, found it thick and crude; he ordered therefore broth to be given her, tempered with theriac water: but the girl, not perceiving her knees and legs to be contracted, and only mindful of the cold which she suffered, wholly (as I said) stiff, asked for the fire, which was brought to her.

[51] Meanwhile the pains grew with frequent syncope, in the morning after a vomiting from a lancinating and excessive torture about the region of the heart and stomach: which wishing to relieve the aunt gave theriac to her niece: but this provoked a most vehement vomiting of matter, in quantity and quality much rebellious; for the dish was filled with bile sky-blue and most bitter, mixed with glassy and pure phlegm. The vomiting was followed by a delirium with greater pains of the bowels, which were relieved by a fitting enema: she falls into delirium but when the girl wished to render this and to go down from the bed, she found herself as it were bound; and it was needful for her aunt with the other women assisting her to run, and to lift the sick one between their arms, who from the girdle downward was contracted and dissolved. Meanwhile the uncle physician returned, and exploring the affected parts recognized that it was a true paralysis, with a convulsion of the joints and nerves in the knees and legs, and a privation of sense and motion: which evil not only on one part, but on both so constrained her, that the heels reflexed and drawn back beyond their natural situation were curved, but the knees were so strongly held bent, that those trying to extend them drew the whole body after them; but in them they profited nothing, although otherwise strong in strength, so vehement was the contraction of the nerves. But in them the sick one felt neither cold nor heat, nor whatever the assistants plucked her flesh, and is judged incurable, since she was in those parts destitute of all sense and motion. The evil therefore was of difficult cure, or rather (if it be allowed to say) impossible: for all the principal faculties were affected, animal, vital and natural: the animal indeed, not only through the delirium, but also through the attraction of the nerves, with a soporose and somnolent affection; the vital, by the lancinating and excessive torture about the heart, to which cardialgy a pain in the orifice of the stomach sympathetically corresponded; the natural finally by the colic and cardiac pains, which I have said, oppressing her. Finally there appeared in the sick one a certain universal revolution and commotion of the whole body, and of the parts as well instrumental as subservient. An evil which not only on account of the nobility of the parts invaded, but also on account of their nervosity and muscularity is most difficultly cured: so that in my judgment no hope was left except in divine help.

[52] On Wednesday the sick one persevered in the same state, with the same symptoms, remedies applied in vain that day and the 21st, spasms and deliria, and with a comatose and somnolent affection, so that she never opened her eyes. There were ordered for her certain pills, which a quite moderate evacuation followed: there were also applied certain anointings on the neck, where were found many glands and a mass of thick humors, with a retraction of the tendons of the neck, which did not permit that the poor little one could bend her head from the right to the left side. It was also decreed to anoint the nerves of the knees and legs: but that was wholly impossible, so were those limbs constricted bound together. On the 22nd of January, Thursday morning, about the 15th hour, the physician revisiting her found her nothing better. on the 22nd B. Felix appears to her, He ordered therefore blood to be drawn from the saphenous veins about the 18th hour: which while it is awaited and the 16th hour only had been heard, to the sick one awakened, the window opened, there seemed to enter into the chamber a certain venerable and old Father in the Capuchin habit, in the company of D. Aloysia her aunt, to whom coming to the bed and asking, Geltruda, what dost thou? she answered, O God! how ill am I! But he replied, It behooves, daughter, that thou have patience, because so God wills: and oftener exhorting her to patience, and adding that she should not fear, because there were those who prayed to God for her; and that after a short time he would return, and deliver and loose her, he disappeared from her.

[53] There was sleeping in the same bed with the sick one a girl of twelve years, by name Mariuccia daughter of the late Alexander Paësi, quite ingenious and discreet, to whom turning she said, Art thou still in bed, Mariuccia? as she presently to the girl her companion If I had known that, surely I would have roused thee. Knowest thou not who has been here? And Mariuccia: Who has been here? A certain good Capuchin Father, said the sick one, and he said that he wishes to deliver me, and will return quickly, and bring some thing to heal me. But I, replied Mariuccia, if I had seen, would have said something to him about my head. and narrates to her aunt: While they thus talked, D. Aloysia having entered the chamber, the sick one began to narrate the vision, and asking her, said, What did that Capuchin Father say to thee, whom thou broughtest hither into the chamber? To whom the aunt, I know nothing of a Capuchin. But she on the contrary: How knowest thou nothing of a Capuchin, who thyself broughtest him hither to me? Then the aunt thinking her niece was raving according to custom, Would, said she, it were B. Felix who makes thee whole: yet, daughter, commend thyself to him, and ask him to confer grace on thee. Then the sick girl narrated, how a certain Capuchin Father having entered to her said, that he wished to deliver her, and therefore would presently return: like things she also reported to several others using the same lodging, the most certain witnesses of the miracle to be named below.

[54] About the 18th hour the sick one awakened, saw again through the same door of the chamber enter the aforesaid Capuchin Father, then again with a Cardinal companion, of middling stature and with the same aspect as before; and immediately following after him one in the Cardinalitial habit, with a red biretta on his head, of tall stature: but the Capuchin Father placed himself at the foot of the bed, and the Cardinal stood before the sick one near the bed. And the former Capuchin Father said, Geltruda, behold me returned to thee, who wish to loose and deliver thee: but she could not speak or answer anything. Then the Cardinal smiling nodded to the Capuchin Father, and he said to the Cardinal: I wish to loose her; and turned to the sick one, and stretching his hands over her knees, said, Stretch out at length, for thou art loosed and delivered. The girl on the contrary: O God! how long have I been here! And the Capuchin, How long hast thou been? And in these things the vision disappeared: and straightway D. Aloysia entered, and calling to her niece said: What dost thou, Geltruda? and heals her. What do I? she replied: dost thou not see that I am healed? for the Capuchin Father returned with the Cardinal, and loosed and delivered me. Give clothes, for I wish to rise. Would, said the aunt, B. Felix had healed thee: and straightway handling her knees found them loosed and extended, without pain even the least or indication of the former accidents. And so nothing delaying while she was clothed, she lifted her from the bed; and as she was, covered with the linen shift alone, made her walk through the chamber: who walked without any fault or staggering, and at present walks through the house and city: as also the following Sunday with the whole family she came to give thanks to B. Felix. Because, She distinguishes his true image. when D. Aloysia found her niece loosed and free, she showed her two images of B. Felix, of which a smaller one

she had always kept under the sick one's pillow, the other larger one was kept in another chamber; and she asked which was that one by whom she had been delivered: but she straightway answered, This, this, pointing to the larger one on which was inscribed, The true effigy of B. Felix the Capuchin.

[55] The Cardinal who appeared with the Blessed one can be believed to have been St. Charles Borromeo, The Cardinal seems to have been St. Charles Borromeo: to whom equally as to Felix the sick one had always been exceedingly devout: then also because between them, while they lived together in this world, there was at Rome a close and mutual intimacy, and a communion of good and spiritual works; as also with St. Philip Neri: who all three greatly pleased God, which their excellent examples and miracles always demonstrated, and today cease not to demonstrate. But this case is worthy of the greatest consideration: for he who shall have adverted to the essence of the evil and its causes, nor can it be doubted that the cure of such an evil so suddenly, with the wonderful complication of affections, and much more with the iliad of symptoms, requiring a various severally and attentive cure; and yet all those to have disappeared at once, without any help of nature or art; without doubt and very prudently and with the best reason will he be able to attribute the matter to the divine mercy; and detracting nothing from it through ambiguity to say with the Prophet Zacharias, Through the bowels of the mercy of our God in which the Orient from on high hath visited us; Luke 1, 78. since through His mere compassion He deigned, His servants intervening, to unfold His infinite goodness toward the creatures, redeemed by His most precious blood.

[56] Whoever therefore shall have attentively read, weighed and considered the manner, was miraculous. in which the Blessed one wished to obtain a miraculous grace for the sick one, and shall have noted also that in the first vision or apparition he wished first to promise that he would loose and deliver her, and therefore would return, for there were those who prayed for her; yet did not then loose and deliver her, but made her be found in the same state in which she had before been; and shall have certainly concluded that the Blessed one wished that the fame of the future miracle should first be divulged; but this divulged, after three hours he returned together with St. Charles Borromeo, and said to the sick one, I have returned, Geltruda, and wish to loose and deliver thee; and stretching out his hands and touching the sick one's knees subjoined, Thou art loosed and delivered; he will ascribe it to a miracle so manifest and clear, that on account of the instantaneous cure it cannot be doubted, but that it was the work of the merciful God, transcending all the order of nature. The witnesses, moreover, to whom the sick one's disease was known, The names of the witnesses. present at the very act of the miraculous healing, are named, D. Aloysia Giassoni her aunt, D. Maria Magdalena de Annibalis, John… servant of D. Abbot Micheli, D. Maria of the late D. Alexander Paësi: but the witnesses informed beforehand of the case, and on the same day made conscious of the aforesaid cure, D. Francis Bateli the physician and husband of D. Aloysia, who had at their house the aforesaid their niece the sick Geltruda Giassoni; D. Felix, wife of Francis Gratiolus; Sanctes Gregorii of Tonfia, a domestic servant; and many other extraneous persons, who having understood the disease came to visit the sick one, and could if the matter require be examined. Praise to God the Father, to Jesus the redeemer, who has delivered us from tribulation through the intercession of B. Felix the Capuchin.

[57] Thus far that Relation, which whether it was afterwards brought to examination, and increased the number of miracles, qualified by the definitive judgment of the sacred Congregation, Before this cure, and approved as sufficient for Canonization, I indeed am ignorant, nor would it have been worth while laboriously to inquire: for it is established that from time to time and successively now these, now those were proposed and examined, and some of them approved: but which and of what kind, then only will it be known, when the Canonization being decreed (which would that it be done quickly!) the Acts shall be brought into the public light, or a Summary of them, as we have seen done in certain recent Canonizations. Meanwhile from some things printed in the year 1676 various miracles were examined, at Rome in the typography of the Apostolic Chamber, I learn, that in the year 1671 seven miracles from the Processes were brought into judgment, among which was reckoned the liquor miraculously gushing from the incorrupt body; whose supernaturalness although it seemed sufficiently proved, yet there was made and printed about the same argument an additional Information (as it is called) and offered to Our Most Holy Father Pope Innocent XI by Claudius Bovillaud, and revised by Andrew Pierius Subpromoter of the Faith: which information was followed by an additional Memorial of fact and law, and namely the emanation of the salutary liquor, to exclude the suspicion lest perchance that liquor could be introduced from without. Each instrument wonderfully serves to recognize evidently that highest maturity and gravity of judgment, with which in proving miracles in order to Canonizations the Roman Curia uses: wherefore I judged it worthy that it be here set down, as I received it; only the allegations of the witnesses being cut off, according to the order which they have in the Processes by the letters of the Alphabet and their words as there noted in Italian, and the opinions of the Canonists about them.

ADDITIONAL INFORMATION

Concerning the incorrupt body of B. Felix, and the miraculous liquor which gushes therefrom.

Felix of Cantalice, Capuchin at Rome (B.)

FROM THE PRINTED INSTRUMENT.

[58] Most Blessed Father. In the Position printed in the year 1671 there were brought seven miracles taken from the Processes made for the solemn Canonization of B. Felix, For a superabundant declaration of the miracle, which thus far have not been proposed or examined. Among which is read brought the miracle of the liquor, after the manner of oil flowing from the body of the said Blessed one, laid up in a certain leaden chest, on which had been superimposed another wooden chest, enclosed in a marble sepulchre, and placed at the left side of the most holy Crucifix of the church of the Capuchins. Which although by the deposition of the Witnesses there recounted, and signally of the two who were present at the judicial inspection, and the finding of the aforesaid liquor, seems to remain more than sufficiently justified, both from the quantity and quality, and from the color of the aforesaid liquor; nevertheless from abundance the things written below are added, that the truth of the fact may appear more evident.

[59] For in the first place it must be recalled, that the said Blessed one flew to heaven in the year 1586, on Monday the 18th of May, of his age 71 years: it is set down that the incorruption of the body, whose body lay above ground unburied four days, soft, tractable, flexible, with the flesh like that of a living and little boy, namely from Monday at evening to Thursday, in a narrow place, a most numerous people flowing around on every side, breathing on the place and body with their breaths, the temper of the air added far hotter than usual, not only without stench, but found breathing a grateful and sweet odor. From which four-day incorruption of the body of the aforesaid Blessed one, at such a time and place, it seems to be established concerning the aforesaid incorruption miraculous, especially for this reason, that the human body of its own nature is subject to putrefaction. Which Paul Zacchias notes, in his Medico-legal Questions book 4, title 1, question 10, On the incorruption of corpses, rendering the reason, is plainly miraculous, because bodies destitute of innate heat must first die, and then putrefy; but of all most readily do those putrefy which are endowed with blood, because they are by nature of a warm and at the same time moist temperament, each of which is a principle of putridity. These therefore conceive straightway from the excess of native heat, an extraneous heat: which, prohibited from transpiring through the greater condensation of the body, summons putridity in the superfluous and extraneous moisture acting, which daily experience teaches, and is most certain to Philosophers. To which is added the softness of the flesh, palpability, flexibility of the members, and in the hands and feet, before rude and callous, a comeliness, all which the same Zacchias confesses cannot be ascribed except to a miracle, in the said question 10, §. Porro n. 34. But the grateful odor emanating from the same body, the same Zacchias shows by many things cannot be attributed except to a miracle, where above under n. 38: since stench always follows putridity, but odor on the contrary a laudable humor, and constitution of body. Nay neither is an odor of whatever kind it be, which is in any way perceived grateful, natural, even of dead corpses; since a good odor can in no way emanate from natural heat in a corpse.

[60] Secondly, the bowels and brain being afterwards extracted before he was buried, in their place herbs were put in, and signally rosemary, by Br. Antony the Infirmarian. But the bowels laid up under the earth, two months elapsed dug up again, and yet more of the bowels taken out. were found fresh as before. Which incorruption of the aforesaid bowels must be confessed to have happened miraculously, since as the softer and moister parts they were more obnoxious to putridity. Thirdly on the evening of Thursday the body of the said Blessed one placed in a leaden coffin, within a sarcophagus compacted of wooden boards, was buried under the earth in the common cemetery of the Brothers. and that from it after the translation, Fourthly, nine months elapsed the body of the said Blessed one, by the command of the Cardinal of S. Severina Protector of the Order, was exhumed, and found incorrupt and without stench, as testifies he who as Guardian was present at the opening of the chest and the inspection of the said body made by the aforesaid Cardinal of S. Severina: who afterwards took care that the chest closed and laid up in a marble urn be placed in the chapel of the most holy Crucifix, where it was exposed to public veneration by the command of Sixtus V of happy memory. Fifthly, meanwhile while the body of the said Blessed one, enclosed in leaden and wooden chests, drawn from the earth, lay above ground in the Brothers' cemetery, a copious liquor was received, it was found by the same one that a liquor like oil emanated, and that there was a little crack near the nail penetrating each chest. Which attentively observing Br. Urban of Prato, devout to B. Felix on account of the excellence of his virtues, several times received a cup full of the said liquor, which he delivered to Sister Felix a Tertiary, by the same delivered to very many sick, who confessed to have received health from their infirmities by the anointing of it.

[61] and likewise after it was placed in the marble chest, Sixthly the body, as above, enclosed in the marble chest with the other chests, and placed in the aforesaid chapel, was found to be wet beyond the wonted with the aforesaid liquor: and therefore the Sacristan, not yet conscious of the mystery, often wiped off and dried the moisture. Wherefore Felix the Tertiary, who knew the matter otherwise, counsel being taken with Septimia, sister-german of the Most Eminent Cardinal Maffei, and other pious women, came to the aforesaid chapel, in which the body of the said Blessed one was placed; and by the license of the Sacristan admitted within the rails of the same, straightway tried with a little drill to perforate the aforesaid sepulchre. But when they tried in vain several times, on account of the hardness of the marble chest, they applied prayers, and the Pater noster with the Angelic salutation recited five times, returned to the work undertaken; and with so great facility perforated the triple chest, namely marble, wooden, and leaden, that an iron thread with a thin sponge being put in through the hole, they straightway drew out some quantity of the aforesaid liquor. And

from then the same women several times, and oftener with very many, drew out a great quantity of the aforesaid liquor from the same sepulchre, and dispensed it in the City and outside it, and delivered it to various sick persons for curing their infirmities. And, the miracles wrought by means of it being attended to, it was held for miraculous and supernatural, as eleven depose from hearsay from the same Sister Felix, and devout women had bored it: Laurentia Ferrera, the Sacristan, and others. But Laurentia Ferrera herself deposes of her own deed, namely that she drew out from the aforesaid sepulchre the liquor with her own hands, and alleges in confirmation the said Sister Felix, with whom she perforated the said sepulchre with the little drill. The 20th witness also testifies of sight, that the aforesaid liquor flowed, which was taken by the Bishops by command of the Pope; and the eleventh, in the presence of Cardinal Rusticucci with his own hands drew out the aforesaid liquor from the said sepulchre. From whose deposition it is sufficiently clear concerning the great abundance of the aforesaid liquor, drawn out from the aforesaid sepulchre of the said Blessed one, in which his body was found enclosed.

[62] Which quantity of liquor drawn from the aforesaid sepulchre is verified by the deposition of others: Witnesses, of sight and certain knowledge further affirming, which liquor is shown to be miraculous, that the same liquor was limpid, beautiful, grateful, odoriferous, potable, and incorruptible; namely the 17th Witness who asserts, that on a certain occasion a whole cup was taken, and by the judgment of the physicians the aforesaid liquor was held for supernatural and miraculous; likewise the 15th Witness, who confesses that the Cardinals of S. Severina, and Rusticucci, by command of the same Sixtus V, on a certain night came to the church of the Capuchin Brothers, and with the presence of the Guardian and five other Brothers, from the quantity and quality, among whom was present the Witness himself, ordered the sepulchre to be opened, and found the body of the said Blessed one whole, and round about it found liquor of silver color, pure, and limpid: found also between both hips: and further reports, that the aforesaid Cardinals asserted, that the aforesaid liquor there found flowed from the said body, nor had been artificially placed there. All which are further verified by the deposition of Witness 229, testifying that he was present at the opening of the aforesaid sepulchre, and saw drawn from it liquor in great quantity, and namely a basin, from which he himself took a little phial; although before, three chests being perforated, a great quantity had been drawn out, and several little phials filled with it, as he confesses. The fifteenth testifies that on a certain day there was taken of the aforesaid liquor a measure commonly called a folietta, so that several times a cask was drawn out. This is also more verified from the multitude of little phials full of the said liquor, delivered to divers persons, of whom are named Cæcilia Porticappa, Thomas Minerberti, Hieronyma Podia de Gottifredis, Faustina Culta, John Baptist Ceccaronus a hermit, Ursina Porticappa, Eugenia de Mangone, Andrew Roncallus, Adriana de Spada, Lucretia Colella, Olympia Maira, Adrianus Bibiena, Br. Daniel of Castiglione, Lucretia Ferrera, Br. Benedict a Capuchin and his companion, Isabella Priorati, Flaminia Malocchi, Laura Spinula, Prudentia de Seremediis, the Mother of Joseph Gisleni, Nuntia de Santorelli. Several little phials also, full of the said liquor, were transmitted outside the City. From which number of little phials sufficiently evidently appears the quantity of the aforesaid liquor, emanated from the aforesaid body of the Blessed one; which also remains sufficiently justified from the quantity found in the judicial inspection made, where also remains proved its quality and the grateful odor; so much the more because the pulps of the legs were found only consumed, from whose consumption the quantity of liquor found in the aforesaid sepulchre could by no means be drawn or flow out.

[63] and by the infirmities cured by it. The miracle finally of the aforesaid liquor also remains proved from the healings of every kind, received by the anointing and drinking of it, which surpass the force of all created nature.

For in the first place the son of John Baptist Mancini, a little boy of two years, was found so dry and wasted, that he could be moved or touched only by his feet; he, proclaimed by the physicians hopeless, the remedies profiting nothing at all, anointed with the aforesaid liquor, recovered health, and in a short space of time became fat.

II. Victoria Facchetti, anointed with the aforesaid liquor, was straightway found whole from pain and fever; and in the part, in which she had been anointed, for a long time a most sweet odor remained.

III. Cardinal Sforza, by reason of infirmity anointed with the aforesaid liquor, escaped whole; and in that part, where he had been anointed, the flesh always remained of a vivid color, and persevering and fat; of which liquor he also drank, as he himself confesses: who asserts he recovered health by means of the said liquor.

IV. Elena Vacchi, laboring with a grave disease of the throat, anointed with the aforesaid liquor, was found whole and ate cheerfully.

V. Cleria Mantes de Mancis, laboring with a hectic fever in extremity, the aforesaid liquor being drunk, a spoonful applied within together with broth, straightway the fever ceased, and she was found unhurt: which healing the physician held for a miracle, as she herself confesses.

VI. Three years elapsed the same fell into a fever, with which she was detained for a month and more, and by the judgment of the physicians no other hope of health was present, except by reason of her youth, otherwise she was held given up: but the said liquor being drunk, as before, she was straightway found whole and unhurt, not without the amazement of the physicians and signally of Calixtus Procaccinus.

VII. The uncle of Felix de Ubertis de Bartolis, laboring in extremity without speech, the aforesaid liquor being drunk a spoonful within, was straightway found whole.

VIII. A certain one by name Baptista, destitute of the visive faculty in her eye, anointed with the aforesaid liquor, the little boat superimposed on her eye straightway vanished, she opened the eye, and saw without relapse.

IX. A certain one drawn together in arms and legs, and who through tortures cried out day and night, anointed by brother Gregory with the aforesaid liquor, was straightway restored to pristine health.

X. Thomas Minerbertus, sixty years old, on the day of St. Bartholomew of the year 1595 seized with a most acute and malignant fever, of which at that time from an evil influence there died at Rome more than seventy thousand infected with this kind of disease, moreover was oppressed with the greatest palpitation of heart, vexed with various syncopes, faintings of mind, a most intense anguish, so that he could scarcely utter a word, and could not move himself in bed without aid; given up by the physicians, and proclaimed by all, and what was worse his soul affected with most grievous offenses for several months, without sacramental Confession, on which he could not be intent on account of the defect of speech; a little phial of the liquor of the aforesaid Blessed one being brought to the sick man by a certain Capuchin Brother, and he being anointed in the region of the heart and the jaws of the throat, as also on the forehead, straightway the palpitation of the heart was mitigated, the anguish ceased and he fell into sleep: to whom the demon appeared in human form, but like an animal bearing horns on its head, and striving to snatch his soul from his body, for the cause of the crimes committed by him, yet strongly defended by his Guardian Angel. Meanwhile the things committed by the sick man and not expiated, written in a book, were shown to him by the impious satan: but B. Felix appearing to him straightway, clothed in the habit of the Capuchins, his head uncovered, threatening the demon with his hand, said, for this time, by a special grace of the most blessed Virgin (whom also he beheld bearing her Son Jesus in her arms) he would be safe from his snares. Further the sick man straightway awakened, sitting up in bed, really saw the most blessed Virgin, B. Felix, and his Guardian Angel toward the sunny side, but the demon on the ground between the bed and the wall, who with two leaps took flight through the window; and straightway and on the spot the sick man escaped whole, ate with appetite, and with a complete recovery of strength, so that on the following Sunday with his own feet he went to the church of the most holy Trinity at the Sixtine Bridge, and there received the sacred Communion; and on Monday came to the church of the Capuchins, for thanksgiving for so great a benefit, not only of the health of the body, but of the salvation of the soul, and on Wednesday went to Viterbo.

XI. Alberia, maidservant of Hieronyma Podia de Gottifredis, from a palpitation of the heart without rest, anointed with the aforesaid liquor, was straightway found whole.

XII. Faustina Caltria de Pacificis, from a great dizziness of the head, a palpitation of the heart, without rest, with evident peril of falling into phrenzy, or apoplexy or another evil of that kind, anointed with the aforesaid liquor straightway ate, and altogether escaped whole.

XIII. Felix, wife of Persius Fanellus, oppressed with a melancholic humor or found possessed, anointed with the aforesaid liquor, straightway received pristine health.

XIV. Ursina Porticappa, from a great pain of the stomach with spasm, strong remedies applied in vain, anointed with the aforesaid liquor, was on the spot and in an instant found whole.

XV. Antony Roncallus, detained by a most grievous infirmity, the remedies in no way profiting, labored in extremity; anointed with the aforesaid liquor in an instant was found whole and cheerful, with the admiration of all.

XVI. John Baptist Cecchini, on account of an excrescence of bone in his nose like an egg, deformed and monstrous, anointed with the aforesaid liquor, straightway escaped whole, to which his mother Olympia Jacobatia testifies.

XVII. Clara, daughter of Patritius a carpenter, leprous; anointed with the aforesaid liquor, which Andrew Roncallius kept with him in a little phial, was found whole and immune from the aforesaid leprosy, which evil was held for incurable. And her mother Adriana Spada testifies.

XVIII. A certain Laurentius, delivered from an inveterate deafness, by the introduction of the aforesaid liquor into the ears.

XIX. Olympia Maria de Vanninis detained by a most grievous and perilous fever, accompanied with great pains of the stomach, with evident peril of life, anointed with the aforesaid liquor, was straightway found whole.

XX. John Bibiena, suddenly seized with a strong apoplexy through the whole body, found immovable and contracted, with loss of speech, and lying in bed as one dead, anointed with the aforesaid liquor, straightway moved his finger; and the following day, strength and speech recovered, escaped whole.

XXI. A certain one by name Augustine, in the city of Acquapendente, lacking sight from a flux of humors, whose entire blindness lasted for six months, the remedies applied profiting nothing, anointed with the aforesaid liquor three times, remained whole and unhurt, just as if he had never labored with this kind of infirmity.

XXII. John Baptist, son of Octavius Clementinus in the city of Orvieto, wounded and maimed in the right arm, three times the aforesaid liquor being signed on the aforesaid wounded arm, straightway raised it, and put it to his head: which arm had been found as if withered: wherefore this instantaneous healing was held for a miracle.

XXIII. A certain woman, laboring with an inveterate sciatica, with entire privation of walking, anointed with the aforesaid liquor, was found whole with recovery of walking.

XXIV. Siena de Marianis, from moisture contracted in the meadows in her feet, from the lower half of the body, this part being wholly lost, was found without sense, so that for fifteen days, for any emergency or necessity, she was compelled to be carried by the arms of others, remedies applied in vain, anointed with the aforesaid liquor, in an instant recovered pristine health. Who indeed another time from a chiragra in a finger of her hand

tortured with the highest pains, was delivered by the anointing of the aforesaid liquor, without relapse even after the lapse of several years. Of which infirmity, protracted for fifteen days, Nicholas Marianus, husband of the aforesaid Siena de Marianis, testifies, and of the deliverance of the same wife from the chiragra in her finger with excessive pains, by the touch of a quill dipped in the aforesaid liquor.

XXV. Isabella Priorati, from a rupture of a vein in the breast, with a great flux of blood from the mouth, was with evident peril of life: anointed at last with the aforesaid liquor on the breast, straightway was found whole.

XXVI. Federicus son of the aforesaid Isabella, labored with several ulcers, among which he had one in his hand, which could in no way be cured by remedies, and had remained in that state for a long time; the aforesaid ulcer being anointed with the liquor of the said Blessed one, straightway was found whole without any relapse.

XXVII. Sebastiana Cornetti, from pains suffered in an eight-month childbirth, not without evident peril of her life, anointed with the aforesaid liquor, straightway escaped whole.

XXVIII. John Baptist, son of Victoria, from an infirmity in the cheek turned into a crust, very many remedies applied in vain, anointed in the evening with the aforesaid liquor, in the morning was found whole.

XXIX. Antonia de Monte-Flora, detained by a certain infirmity which was reputed scrofula, with a film covering her eyes, so that she was almost blind, anointed with the aforesaid liquor, straightway escaped whole and unhurt from so many infirmities. To whom Elisabetha de Monte-Flora is co-witness.

XXX. Laura Spinula, from a descent of humors or catarrh into the nose and mouth, with an excrescence of gum in the nose of the size of a hazelnut, with difficulty of breathing from the retraction of the nerves, and a contortion of the mouth while she strove to speak; various helps applied in vain, the nose being anointed with the aforesaid liquor, which in the interior part was wholly ulcerated, straightway received pristine health.

XXXI. Cæcilia de S. Zito, in Religion called Sister Archangela, while she was passing the second year of her age, impotent in the legs, so that she could in no way stand or rest on her feet, having legs so soft that they seemed to subsist without bones; anointed with the aforesaid liquor straightway sat, and perfectly walked, with a complete recovery of strength, as the bases and soles were consolidated.

XXXII. Joseph Gisleni a little boy, while he strove with another, who bearing a spindle in his hand was striving to take it away, by the force begun the spindle penetrated within the eye of the aforesaid Joseph, with so great force, that from then the swollen eye like an egg was deprived of the visive faculty, and showed a monstrosity, helps profiting nothing: at last fleeing to the celestial things his mother took care to have her little son anointed with the aforesaid liquor; which anointing made he recovered, and received pristine health.

XXXIII. The son of Paul Fallonierus, laboring with scrofula, anointed with the aforesaid liquor, straightway escaped free from them.

XXXIV. The son of John Baptist Sacchetti, of the age of sixteen or eighteen months, was sick with scrofula, and was held by the physicians for incurable, various remedies applied in vain: anointed with the aforesaid liquor, straightway was made whole, without relapse.

XXXV. Octavius Valtrottus, while still in swaddling-clothes, suffered a rupture; the remedies profiting nothing, anointed with the aforesaid liquor, straightway escaped free and unhurt from the aforesaid rupture, without ever having labored with this kind of disease: of which infirmity, and healing Peter Paul Valtrottus, his brother-german, deposes. To whom Lucretia Valtrotti, his sister-german, is co-witness, adding, that the aforesaid rupture had proceeded from his very birth.

XXXVI. Virgilius Valtrottus, laboring with an infirmity of the legs, proceeding from the liver or a salt humor, anointed with the aforesaid liquor, straightway received health.

XXXVII. A certain Pascuccius, sick and proclaimed by the physicians, anointed with the aforesaid liquor, straightway recovered.

XXXVIII. Fatius de Pace, seized with a malignant continual fever, strong helps applied in vain, had been given up by the physicians; anointed with the aforesaid liquor, shortly obtained perfect health.

XXXIX. Federicus Cæsius, husband of Pulcheria Ursina, detained by a malignant fever, and held by the physicians with evident peril of life; anointed on the head with the aforesaid liquor, was better and received health. And the same Federicus Cesius Duke of Acquasparta confesses, that anointed with the aforesaid liquor, he saw B. Felix saying to him not to doubt.

XL. Honorata Fontana, oppressed with a most grievous pain of the head, without any rest by day and night for the space of six years, anointed with the aforesaid liquor, straightway the pain ceased without any relapse.

XLI. A certain Scipio a shoemaker, is delivered from great pains of gout, by the anointing of the aforesaid liquor.

XLII. Antonia Santi e Riccia, laboring with a terrible migraine, after various helps had been applied to her by the physicians in vain, anointed with the aforesaid liquor, was found whole: which healing was held for a miracle by the physician witness, while he asserts, that it would be impossible, according to art, to have been able to be so suddenly healed.

XLIII. The Princess of S. Angelo, from a cause of fever and phlegm, by which she seemed to be suffocated, anointed with the aforesaid liquor, straightway recovered with the admiration of the physicians, as the Lady Olympia Ursina Duchess of Acquasparta confesses: to whom Br. Francis of Casale a Capuchin is co-witness, asserting that he found the aforesaid Princess almost without speech, her hair shaved off to be treated for a hectic; and he anointed her with the aforesaid liquor: of whose healing he testifies confessing, that her infirmity lasted the space of three months: who further recounts, that at midnight she was anointed with the aforesaid liquor, and the following morning he found her whole.

XLIV. Matthew Rusticuccius labored with a grave migraine with great pains, remedies applied in vain, anointed with the aforesaid liquor straightway the pains ceased, and he was found whole without relapse. To whom Vincent Mancinellus is co-witness, adding, that by the judgment of the physicians the aforesaid sick man ought to have fallen into phrenzy: and of the aforesaid infirmity Ludovica Rusticuccia, and Hieronyma Michelucci also testify.

XLV. Orinthia Vitelleschi de Aquilanis, laboring with a certain fleshy growth in the nose for the space of nine years, the surgeon not daring to cut it off; at last anointed with the aforesaid liquor in the interior part of the nose, escaped whole from the aforesaid incurable disease, which infirmity she afterwards never suffered: to whom Laura Aquilana daughter of the aforesaid Orinthia is co-witness, and Silvia Scarsi.

XLVI. Marius Matthæius, laboring in extremity, and proclaimed by the physicians, anointed with the aforesaid liquor, in an instant was found whole.

XLVII. A certain Marsilius a fishmonger, labored with a most grievous pain in the knee without rest, afterwards anointed with the aforesaid liquor straightway was well.

XLVIII. A certain one seized with pleurisy, and deplored by the physicians, anointed with the aforesaid liquor, straightway was delivered from the aforesaid infirmity.

XLIX. Sancta of S. Severino, tortured with a most grievous pain in the left shoulder, without motion of the arm, which she could not without great difficulty bring to her mouth, with which pain she had been affected for the space of one year, some Pater noster and Ave being recited, anointed with the aforesaid liquor, straightway obtained health.

[64] From which joined together it is sufficiently clear concerning the aforesaid liquor, taken in great abundance from the sepulchre of the said Blessed one, To this conclusion and concerning its quality, namely that it was limpid, of silver color, and of grateful odor, potable, and efficacious for every kind of infirmity, as being miraculous; as is more clearly manifested from the miracles, by the very anointing and drinking wrought and following: which since it flowed from the body and relics of the said Blessed one, and was conserved without any corruptibility; it must necessarily be confessed, that it was a supernatural work, and in the substance of the fact exceeded all the forces of created nature. Added that, as says St. Thomas on John chapter 19, St. Thomas assents. the flux of water, which came forth from the side of Christ our Saviour hanging on the Cross, when one of the soldiers opened His side with a lance, was miraculous, cannot be denied; since the water coming out was most pure, although the human body be composed of two elements, one of humors, among which the chief is blood; but the other of elements, among which is water; which since it was most pure, therefore the same holy Doctor ascribed it to a miracle. And although the things which happened in Christ the Lord seem not adaptable to the other Blessed ones, nevertheless since the liquor, emanated from the body of the said Blessed one long after his death, was most pure; from that very purity and clearness it seems it can be said to exceed the forces of nature, according to the opinion of the aforesaid St. Thomas above related.

ADDITIONAL MEMORIAL

to demonstrate that this liquor could not have come from without.

Felix of Cantalice, Capuchin at Rome (B.)

FROM THE ITALIAN MANUSCRIPTS.

[65] Most Blessed Father. Since in the Informations, and the additional Summary printed there was supported the miracle of the liquor, [It being doubted whether the possibility of introducing that liquor from without is sufficiently excluded,] emanated from the body of the said Blessed one, together with the miraculous healings, wrought by omnipotent God by means of the anointing and drinking of the same; and a particular Congregation being held before the Most Eminent Ponent, it was observed by some, that the restricted negative of the possibility of introducing the said liquor from without was lacking; therefore to satisfy this difficulty, and for a more evident proof of the identity of the marble urn, and of the hole made in it by certain devout persons with a little drill applied; by command of Your Holiness the Most Eminent Cardinal Vicar, together with the Most Reverend Promoter of the Faith, and the Reverend Lords the Prothonotary of the Congregation of Sacred Rites, and its Secretary, the Notary, and witnesses, went to the church of the Capuchins, and properly to the Chapel dedicated to the same Blessed one, in which his body rests; and skilled experts being applied, inspected and ordered to be described the aforesaid marble urn, within which is another leaden chest, where the body of the said Blessed one is kept. The aforesaid hole he found in the manner and form to be recounted below, and examined witnesses upon its identity, and also upon the situation of the same urn in the old church; it is met by the inspection of the chests, namely on one side of the chapel of the most holy Crucifix within the wall closed by masonry, so that only the exterior part by a few fingers in the sides and in the surface broke out beyond the wall; as appears from the aforesaid going, visitation, and examination of the witnesses. From which proofs newly made, and from others already brought, the aforesaid difficulty, elicited from the defect of the restricted negative proof, seems wholly to cease. For if the aforesaid introduction from without had to be made, it must have been either by the opening of the marble, wooden, and leaden chests, or by the said hole, from which the liquor was drawn: of which neither could be done, as we shall say below.

[66] As to the first, it must be recalled, that in the first visitation of the body of this Blessed one, which after the first visitation made by the Cardinal of S. Severina to the effect of placing it in the church, the emanation of the liquor had not yet begun; which visitation performed, the leaden and wooden chests were according to custom and according to art fastened and closed, and both shut in the marble urn; which was placed in the chapel of the most holy Crucifix, in the same place where it was found at the time of the making of the processes, as the witnesses Br. Sanctes the Roman

the Guardian and Br. Francis a Coriolano depose. But in the second visitation, made by the Cardinals Rusticucci the Vicar and S. Severina the Protector of the Order, and the second they were well closed by command of Sixtus V of happy memory, in which the miraculous liquor was recognized in considerable abundance; the same marble urn was drawn out from the same place, in which it had been the first time placed, as Br. Francis a Coriolano deposes: and the same chests were found, as above closed, as appears from the deposition of Br. Alexius a Sexia. Since therefore in the opening of the chests there is expressly had the unnailing of a chest, which is to be understood of the wooden one, within which was the leaden one; the proof is rendered more evident, that each chest, wooden and leaden, before the liquor began to emanate, had been closed according to art, the first namely with iron nails, and the second with tin. And likewise after this visitation it was again covered, and fastened, and replaced in the same place in which it was found at the time of the making of the process, as the same Br. Alexius a Sexia deposes. And so since it remains proved, within the marble tomb, that the wooden and leaden chests, in which the body of the Blessed one was placed (both after the first visitation, in which the emanation of the liquor had not yet begun; and after the second, in which the liquor was found) were enclosed and locked in the marble urn, placed in the chapel of the most holy Crucifix, where it was found at the time when the witnesses were examined, which was in the years 1618 and 1621 respectively; and the aforesaid urn always stood in the same chapel on one side closed by masonry within the wall, as has been said, only breaking out beyond the wall by four or five fingers in the front part, as is proved from the deposition of four witnesses, in the said most recent visitation of the sepulchre of the said Blessed one examined on the spot, of an age capable of deposing of sight concerning the aforesaid years 1618 and 1621, since one is eighty-three years old. And they testify of sight and certain knowledge that it was always so and lay so, nor ever was otherwise, from the tradition of the elders, from the time when the body of the said Blessed one had been carried from the cemetery to the old church, translated in the year 1631. and thence translated to the church of the most holy Conception in the year 1631, into a chapel proper dedicated to the said Blessed one, where today it rests, as the aforesaid witnesses depose: the artificial introduction of the liquor, by means of the opening of the same chests, is consequently rendered impossible; and the possibility of the act being excluded, the restricted negative remains conclusively proved, as to this first part. nor can it be said that the humor is introduced through the hole which is in it:

[67] But as to the second, that the liquor could not be introduced through the said hole of the marble urn, from which it was drawn; it is proved from this, that it does not appear, that by the little drill, with which the marble urn was perforated, the interior wooden and leaden chests were also bored. Nay rather Laurentia Ferreria, who alone deposes of the proper deed of the act of perforation, reports the perforation only of the marble urn. And this also Br. Francis a Coriolano seems to confirm: because such is not in the chests, who reporting the second visitation and recognition of the liquor, deposes of sight, that the nail of the wooden chest perforated the other leaden one. Whence since he says nothing of a hole made by the women with a little drill in the said chests, it must be reckoned that the said perforation did not pass through to the wooden and leaden chest; because as he deposed of the little hole or crack made by the point of the nail in the said leaden chest, so likewise he would have deposed of another hole made by a little drill, if it had existed in those chests. But it appears more evidently, that together with the marble urn the other chests were not bored, because the said hole was found in this recent visitation in the lower part of the urn itself, since it is elevated from the bottom, or interior plane of the same urn by four ounces of the palm of the Roman Architect (as is established from the measurement made by the experts, by command and with the intervention of the Most Eminent Cardinal Vicar) which is a height of about three fingers. And since within the same urn stood other two chests, but only in the tomb, and that beneath, wooden and leaden, it is undoubted that the hole of the marble urn equaled the plane or bottom of the leaden chest, in which the body of the Blessed one was placed, since the thickness of the bottom of the wooden and leaden chest could not be of less height than three fingers. From which it follows that the leaden chest could not have retained a quantity so considerable of liquor, as was found in the visitation made by the Cardinals Rusticucci and S. Severina, but it would have flowed out through the said hole. Therefore it must necessarily be confessed, either that the wooden and leaden chest were not perforated together with the marble urn; or that the liquor was miraculously retained in the leaden chest, which having a perforation in its bottom, naturally could not contain the liquor. The perforation therefore of the other chests with a little drill being excluded, although in them there existed a little hole or crack made by the point of the nail, from which the liquor perhaps distilled into the marble urn, the extrinsic introduction of the same liquor through the said hole and crack is rendered impossible, as well by means of a pipe as by any other instrument, from the defect of correspondence of the hole of the marble urn made by the little drill, with the said crack made in the interior chests by the point of the nail; which correspondence would have been necessary for the aforesaid artificial introduction, as is plain to sense.

[68] Nor can it be objected, that the liquor could have been introduced by a pipe into the marble urn, and from it through the abovesaid crack made by the point of the nail in the interior chests pass through into the same wooden and leaden chests. Because since the liquor was found in the second visitation between the hips of the Blessed one in the quantity of one basin, the transmission is rendered impossible, and the crack of the chests does not correspond to the hole, of such a quantity through the said crack, through which only a small quantity could have been introduced. And the impossibility is increased from this, that the hole of the marble urn was found, as we said, in the lower part of it; therefore it is naturally wholly impossible, that the liquor introduced through a part so low of the marble urn could have been raised to the upper parts of the other chests, and is in their lid, where the body of the Blessed one lay: the more strongly, because the aforesaid crack in the interior chests had been made in opening and closing the said chests, but chests are not opened nor closed in the lower part. Which renders more evident the impossibility of such an extrinsic introduction, from the defect of correspondence of the hole of the marble urn made with a little drill in the lower part of the same urn, with the other hole or crack made by the point of the nail in opening and closing the chests, which could not be in the lower part; and consequently the restricted negative remains proved, also as to this second part; for a negative circumscribed by place is proved by the inspection of the place.

[69] Moreover granted, that the crack of the leaden chest, made by the point of the nail of the wooden chest, existed about or near the bottom and plane of the same leaden chest, but although it were in their bottom. and that through the same crack the liquor, introduced into the marble urn through the hole from without, if it had been present, could have passed through into the leaden chest itself; still in our case the impossibility of such a passing through is most evidently proved. Because it is naturally impossible, that liquor introduced from a corner or through a hole of any vessel, be raised in that very vessel, or in any other enclosed within it, beyond the hole through which it is introduced: for naturally and necessarily it would flow out. But on the hypothesis given of extrinsic introduction, it must have been raised beyond the hole: which is naturally impossible, because the hole of the marble urn corresponds to the plane or bottom of the leaden chest, the introduced humor could not have been raised through it, as has been noted above, and appears, the accustomed thickness of chests for the dead being attended to. But the liquor found in the leaden chest by the Eminent Cardinals Rusticucci and S. Severina was in a very notable quantity and elevation, and consequently beyond the hole of the marble urn. Therefore the liquor, introduced through such a hole, could in no way naturally in so great quantity and elevation have passed through, and been raised in the leaden chest, that is, above or beyond the hole through which it could have been introduced, as in very deed beyond such a hole it was seen and found. But that the marble urn, in which at present is placed the chest, in which the body of the Blessed one rests, and in the recent visitation the aforesaid hole was recognized, is the same, in which the aforesaid chest was placed in the old church, in the chapel of the most holy Crucifix within the wall closed by masonry, and which in the year 1631 was translated to the new church, and placed in the chapel dedicated to the Blessed one himself, is proved from the witnesses examined in the said recent visitation.

[70] Any extrinsic introduction is also excluded from an evident reason of naturalness; since, as has been said, much less in so great a quantity, the miraculous liquor in the quantity of one basin inundated the body of the Blessed one, and a greater quantity was found between his hips. From which it is deduced, that if the liquor had been artificially introduced, necessarily there would have followed the fermentation and corruption of the whole body, and consequently also putridity and stench, so that the liquor drawn out would have been putrid and fetid, as Aristotle teaches in the Problems, the contrary of which is established from the things elsewhere brought by us, namely that the liquor drawn out was most limpid, well-smelling and potable. The more strongly because the Cardinals Rusticucci and S. Severina, in the act of recognizing the same liquor, testified that this kind of liquor had not been artificially introduced, but had emanated from the body of the Blessed one. And this is proved from this, that the aforesaid Cardinals venerated the said liquor as miraculous, therefore the Apostolic See judged it miraculous: and by command of the Supreme Pontiff forbade, that anyone should henceforth take of it without their special license or that of His Holiness: which was henceforth observed; because through the successive tract of time several times the miraculous liquor was drawn from the urn, and distributed to the faithful, always by command of His Holiness and with the assistance of one of the aforesaid Cardinals, or of other Prelates specially deputed to this effect: which is a manifest sign that the aforesaid liquor was judged by the Apostolic See as miraculous, as is wont to be done in liquors of this kind emanating from the bodies of Blessed or Saints, of which we have several examples.

[71] Finally the artificial introduction of the liquor would savor

both of guile and of fraud, which ought not to be presumed in Religious, nor can fraud be presumed in such a deed. especially in those so reformed and exemplary in the Church of God, especially excluded any presumption of base gain, since their poverty is sufficiently known, by the rule, that the convenience ceasing every presumption of fraud and guile also ceases. Which especially has place in causes of Canonizations: because those things which are required for Canonization, regularly happen only among Catholics, and those the more devout and God-fearing: whence it becomes probable, that they would not wish to sin in that, which they principally profess. It must therefore be concluded without doubt, that the aforesaid liquor miraculously emanated from the body of the Blessed one, the divine virtue operating, now in a greater, now in a lesser quantity, according to the good pleasure of God operating.

APPENDIX

Concerning the origin of the Capuchin Brothers of St. Francis, from the Italian of Br. John of Terranova.

Felix of Cantalice, Capuchin at Rome (B.)

BY ONE OF THE FIRST.

§. I. The vocation and secession from the Order of the Brothers Matthew, Louis and Raphael approved to Clement VII: the accession of others to them.

[1] In the year 1525 in the month of January Christ gave a beginning to this reformation of the Seraphic Rule of St. Francis, In the year 1525 Br. Matthew, which is called the Congregation of the Capuchins: whose first beginning was of this kind. In the March of Ancona, about the mountains which have their name from the Sibyl, there is a castle under the dominion of the city of Fermo, which is called Monte-Falcone, where the Fathers of the Family of the Zoccolant (Observant) Brothers have a monastery, and in it then stayed P. Br. Matthew of Bascio, about thirty years old, of a laudable and exemplary life. He when on a certain day, with the other Fathers of that monastery he went to the funeral office of a certain one dead not far thence, and was the last of them in the return, followed somewhat more remotely. But he falls upon a beggar, having bestowed his cloths on a poor man appearing, lying on the ground and almost wholly naked in body, and well-nigh killed with cold: since it was the month of January, and the region is colder by its own nature, but the snow which had fallen increased the cold, and it was a day of fasting. He asked of P. Br. Matthew under the name of alms some cloth: who, as he was by nature merciful, gave him two cloths, which he wore unsewn under his habit, broad and long; and as he quickly pursued his way that beggar disappeared from his eyes. We read likewise of St. Francis, that his Seraphic life also had such a beginning, when Christ in the form of a noble poor man appeared to him, badly clothed; to whom he gave his new clothes. So that by the aforesaid miracle Christ seems to have demonstrated, that He wished the poor garment of St. Francis, and the form of the cowl so long abolished, to be renewed.

[2] P. Br. Matthew remained astounded at such a vision; he is kindled with the love of poverty, and full of admiration and spiritual consolation, began to think how he might be clothed as poorly as possible; since in his breast and memory there continually turned that poor man, who had represented to him the blessed Christ. And he supplicated incessantly the Lord, that He would unfold to him His will. On a certain day therefore as he prayed it was divinely inspired to him, that he should begin to wear that very form of the habit which St. Francis the Patriarch wore; and as much as was possible to him should strive to keep that life, which the Religion kept in the first years of St. Francis and his companions. Then indeed he began even more earnestly to commend himself to God: and after long prayers and devotions, while praying he heard a voice, saying to him three times, Observe the Rule according to the letter: which same St. Francis had heard from Christ Himself when He gave him the Seraphic Rule; and that the Rule must be kept to the letter: that we may be certain, that the same Christ who illumined St. Francis to compose the Rule, inspired Br. Matthew to begin the reformation. In this manner made more certain of the divine will, he took the tunic which he could find vilest in the monastery, and forming a cowl from the scapular as best he could, went off to Rome to ask the blessing of His Holiness, and license to wear a habit of this kind and to live in the highest poverty, and the cowl being taken he goes off to Rome: according to the mind of Christ and St. Francis. But although he was drawn back from the way by the Brothers and put in prison, and in a thousand ways and reasons asked, that he should desist from a thing begun so honorable and necessary; nevertheless armed with patience, and relying on the promise of the Lord saying, I am with him in tribulation, I will rescue him and glorify him, he escaped from prison, and pursued his way to Rome.

[3] Arrived in the city, he had nothing prior than to visit the church of the Holy Apostle Peter; where miraculously led to the Pope and ascending the steps he met a Noble, never seen by him neither before nor after, who said: Dost thou wish, Father, to speak to the Pope? Br. Matthew answered, that he wished. Then the other bade him go, the next day at the hour of Terce he would take care that he should speak with His Beatitude. Morning come, and the hour of Terce now running, Matthew ascended the stairs of the Papal Palace; desiring to find that Noble, who had promised that he would introduce him; and with this confidence further going on, he passed the guards, chambers and all the doors: and no one seen, no one leading, no one speaking anything to him, he found himself miraculously (as it is right to believe) before the Pontiff, who then was Clement the seventh of happy memory. There beholding himself unexpectedly, without human leading, without any impediment; he bent himself on his knees, and the feet of His Holiness being kissed, set forth to him his desire. But the Pontiff, showing himself Clement not only in name, but also in mind, contradicted nothing at all; but with prompt mind assented to whatever Br. Matthew had asked, namely that in that habit he might go about preaching, the Pontiff repeating these words often, he obtains license to live and preach thus, We plainly intend that the Rule be observed according to the letter, as it was given by Christ to St. Francis. And he added that he should return the following day, when he would order a Brief to be expedited for him, by force of which he could do whatever His Holiness had granted him, without anyone's opposition. Plainly as we know St. Francis to have done, when he wished to give a beginning to the Evangelical life, revealed to him by Christ in the Rule. For then Pope Innocent the third, after he had beheld in a vision St. Francis, in the manner of a most beautiful palm be born in his ground, and gradually rise into the greatest height; and then the palace of St. John Lateran be sustained on the shoulders of a certain poor little man, such as the preceding day he had beheld St. Francis; had him sought through the city, and being brought before him granted whatever he asked, and promised to bestow more in the future.

[4] Br. Matthew having become possessor of his vow, and exhilarated in mind and filled with the Holy Spirit, passed that whole day and the following night shut up in the church of St. Peter, in prayer, and so for 6 months he goes about giving thanks to God for so great a favor granted him. And when the same night in a certain little chamber he wished to sleep a little, after a short stay there, he heard a voice saying to him, Be content with the Papal blessing, and begin to preach: which he did in his cowled habit and barefoot, and stretching forth a Cross in his hand, wholly alone for six months, but with great fruit of souls, through the region of the March. Br. Marius Mercati heard his preachings, then a boy; who afterwards lived a Capuchin holily, and governed this Congregation of the Capuchins most excellently for six years: he by a letter written to P. Br. Honorius of Monte-janaro testified afterwards, that he had heard all the aforesaid, of the beginning of the said reformation, from the mouth of Matthew himself.

[5] In the month of August of the same year, Shown by a vision to a blind Hermit God wishing to show that this work of His was a gift, joined two companions to Br. Matthew in this manner. On the second night of the month of August, which the feast of St. Mary of the Angels followed, a certain old Father of the Observants, called Br. Francis of Catorceto, who stayed at St. James near Matelica, a man holy in life, destitute of bodily sight, but most illumined in mind, leading a solitary life with the license of the Superiors together with his disciple Br. Pacificus, seemed to see a youth, in a vile and coarse habit, cowled and barefoot, with a Cross in his hand; and he recognized this habit to be St. Francis's. But returned to himself, he asked his companion called to him, what day that was. He affirming that it was the day of the Portiuncula, The Portiuncula? said the old man. And he added: Know, son, that today the true form of the Franciscan Religion has come forth. A little after, while they still continued the discourse, they hear a knocking at the door of their monastery; and when day arose, Br. Pacificus went forth to see who knocked; he is confirmed in his purpose: and he saw before him P. Br. Matthew, clothed just so, as had been shown by the vision to the old man. The door therefore opened he ran with haste to his master saying: Behold, Father, that very Brother, whom a little before thou didst narrate to have beheld in a vision. But P. Br. Matthew having entered the cell, embraced the old man, with so great gladness of both that it cannot be explained, while the blind eyes of that holy old man were dissolved in tears, and his tongue in thanksgiving toward Christ, who had preserved life for him for this; nor could he be satiated handling with his hands the Seraphic habit: and without delay he had a cowl cut for himself too, which after he had once put on his head, no one thenceforth could take it from him; but he wished to be buried with it, not long after sending his soul to heaven. But afterwards, when a beginning had been given to the Congregation, that Tertiary Cleric also, called Br. Pacificus of Sano, made a Capuchin, lived with great virtue; and from him also all the aforesaid things learned the aforementioned R. P. Br. Hilarius, made afterwards a most worthy Vicar General, and many other Capuchin Fathers.

[6] Br. Matthew having departed from the holy old man went wherever preaching, and serves those infected with the plague. and brought back the souls of many into the way of God: nor less did he bring help to bodies, chiefly at the time of the pestilence and famine, which in this year 1525 was most harsh. And in this he followed the example of St. Francis, who ministered to lepers: and of St. Bernardine, who in the Sienese Hospital of St. Mary of the Scala, at the time of a like pestilence, diligently served the infected. Led by the same zeal of souls afterwards he was also present at the war, which in Germany against the infidels and heretics, especially the Landgrave *, was waged: where although he animatedly exposed himself to the guns and hostile arms, that he might give courage to the Christian soldiers by going before them, yet he was never hurt even in the least.

[7] At the same time at which Br. Matthew was beginning to preach, In the year 1526 two others, not received by him, in the year 1526 P. Br. Louis of Fossombrone, together with his brother-german Br. Raphael, both brothers de Tinnulis, desiring to live in reformed manner,

nor permitted to do it through their Minister, who then was Br. John, wished to join themselves to Br. Matthew: but he refused to receive them, excusing himself that he had not asked from the Pontiff the faculty of receiving others to the habit or of instituting a Congregation. Which understood Br. Louis and his brother-german by themselves assumed the cowled habit; and by the means and favor of D. John-Mary Varano Duke of Camerino, and his wife D. Catharine Cibo, they went to Rome to the feet of the abovesaid Supreme Pontiff, and asked the same that Br. Matthew did; namely that they might wear that habit, obtain the same license from the Pope, and lead a life conformable to their profession; and that others also who wished might be received to the communion of the same habit. The Pontiff benignly granted them all things, divinely moved and inspired, in the year 1526, of his Pontificate the 3rd, the 18th day of May. At the same time a certain venerable and erudite Preacher and holy in life, himself also desirous of the observed Rule, called Br. Paul of Chioggia, ignorant of those things which Br. Louis had done, also assumed the same habit, in which he had seen Br. Matthew clothed, and in it betook himself to Rome. Where by God's disposition meeting the Pope, then by chance going on a journey outside the palace, he knelt at his litter, and asked the same faculty. To whom His Holiness graciously answered, and begin the convent of Camerino. that He granted it to him; subjoining that it was not necessary, that any other should come to Him for such a faculty, since the Brief was already expedited, and power made to those wishing to join themselves to those who had lately come to Him. This therefore understood Br. Paul returned into the March, whence he was, and united himself to the Brothers Matthew, Louis and Raphael; and this was the beginning of the new convent of the Capuchins. A little after to the same habit came Br. Joseph of Colle-amato, a castle of the territory of Fabriano; from whose mouth Br. Marius the aforenamed learned the things written above, as he reports in the letter written to P. Br. Honorius.

[8] To these four next came Br. Angelus Innodatus, and another Br. Matthew of Sanlio a preacher: Matthew renounces the Prefecture there came also Br. Bernardine of Offida, a holy man and illustrious by miracles in life: and within a few days, there were gathered about twelve Brothers, who held a General Chapter, in which Br. Matthew of Bascio was elected: but he remained only ten days in office: for that he might be free to preach, he renounced the Generalate; especially because it behooved to attend to the snares which the adversaries prepared. Therefore into the hands of Br. Louis of Fossombrone, whom St. Francis had submitted to him for this as if of set purpose, as most fit for such an office, he delivered the seal and the Pontifical Brief: and he discharged that office until the eleventh general Chapter *, in which P. Br. Bernardine of Asti was elected. Free from this burden P. Br. Matthew applied himself wholly to preaching the word of God: but his preachings consisted in these and like words. and preaching fervently To hell with usurers, to hell with concubinaries, and so of the rest of the vices: and so great was the freedom of the speaker, that sparing no person, he was often held in contempt by the less considerate on that account. But God wishing to show how acceptable to Him his life was, not only while he lived did many wonderful things through him, but also after death: as is had from the relation of many, he obtains confirmation in the year 1528. who at the time of his death were present at Venice, when he died; and was carried to the monastery of the Zoccolants to be buried. Further Pope Clement VII, being at Viterbo in the year 1528, besides the Brief aforesaid, granted him a most ample Bull, by which he made him the faculty of wearing the oft-said cowl.

[9] In the year 1532, God wishing to increase that little Seraphic flock, inspired R. P. Br. Louis of Reggio in Calabria, in the year 1532 several from Calabria come to Camerino, a man of holy life and of celebrated learning and a famous preacher, and also P. Br. Bernardine of the same city by surname George, that under the form of the same habit they should come to those few Capuchins who stayed at Camerino, the first place of our reformation, founded by the Most Illustrious D. Catharine Cibo aforenamed. Which their holy purpose, when it had come to the ears of many other Fathers, they too proposed to imitate them; and among these were R. P. Br. Francis of Reggio called Palemon, a man of most sweet contemplation and a most useful and famous preacher; Br. Bernardine of Bisignano, equally a preacher and of exemplary life; and the author himself and others take the cowl. Br. Michael of Castrovillari, a Priest of holy life; P. Br. John Candela of Reggio, a most vigilant Lay-brother; and several others, and I John of Terranova, who stayed under the discipline of P. Br. Louis with some others reformed in the place of St. Philip, called Cinquefrondi: and there in a certain secret cell they put on the cowl, according to the form of St. Anthony of Rome, brought by P. Br. Bernardine George. But all of us knowing the obligation of caring for our salvation, and that we could not obtain from the general Chapter then celebrated at Messina license to live among the Zoccolant Fathers, according to the purity of the Rule which we had professed; we asked in writing license to observe our profession with the habit of the Capuchins, under our own General, who then was Br. Louis of Fossombrone; not because we hoped to obtain that license, but to keep the Canonical law in the Chapter de Regul.

* in the year 1547

* in the year 1535

§. 2. The reformation established in Calabria, preserved amid persecutions, and at last confirmed by Clement VII.

[10] At that time the General of the Zoccolants, having departed from Messina, The Duke of Nocera favoring, was celebrating a Provincial Chapter in Calabria, in the place of Scilla: who this supplication being read, commanded that the bearers be brought in, to be ill received. But they of whom one was the aforesaid Br. Angelus, taking precaution for themselves, had quickly departed. And because all had to betake themselves to the castle of Filogaso, under the protection of the Most Illustrious D. Duke of Nocera, who then was D. Ferdinand son of D. Tiberius; his mother D. Leonora Collet of Bavaria, daughter of the Marquis of Arena, not only most illustrious by blood, but also most celebrated by life, sent a monitory letter to P. Br. Bernardine George of this tenor: Venerable Father in the Lord. The Most Illustrious Lord Duke has offered all help and favor, and with D. Sigismund this morning departed for Cosenza, to present the Brief and obtain its execution from the Vice-Roy of the Province. But that the execution be made by the Vice-Roy himself and letters be obtained in the Senate and at Rome, I have written to Br. Cataldus Palemoni and Br. Jerome of Piniano and companions. In every way we hope well, because the business is favorable, nor will God be lacking to those seeking piety. The Capuchins ordered to assemble at Filogaso, But it is necessary that you come at once to Filogaso, both that you may be able quickly to treat and expedite the things to be done to forestall the besiegers, and that the snares and perils to come may be avoided, if we were not present in the place, at the appointed time. But when thou comest with the Brothers who are with thee, send two to the Seminary, who may be a help to Br. Bonaventure of Reggio; and two others to the Town, who may take up Br. John of Terranova. Take care also that the Brothers be summoned from Cinquefrondi, and dispose all things prudently and quickly: because the letter for asking the license will be delivered on Sunday toward evening; and there will perhaps be one who would set an array against you; therefore it seems advisable to me if you all assemble at S. Martino, then Coreto, finally Filogaso. Nothing else occurs: farewell in the Lord, and pray that by His counsel He may direct us well. On the vigil of Pentecost. At S. Martino you will ask for Br. Ciccus Pacialis, with whom there is lodging. It was subscribed, Thy Br. Louis of Reggio: superscribed To the Venerable in Christ P. Br. Bernardine of Reggio, of the Order of Minors an observer and a most celebrated herald of the divine word. At the Annunziata of Reggio.

[11] In the same year 1532 about the 28th of May, the greater part of the aforesaid Brothers being gathered at Filogaso in the monastery of the Fathers of St. Dominic, they are present the 28th of May, and elect for themselves a Provincial. it proceeded to the election of a Provincial; and there was elected the Rev. P. Br. Louis of Reggio; and the Cowl was reformed, by turning the pointed scapular onto the head, according to the reformation of the cowl of St. Anthony of Padua, whose form, as has been said, Br. Bernardine of Reggio had brought from Rome: and that not without divine dispensation, that the cowl might return to a more worthy place, whence the first relaxers had contemptuously cast it behind their shoulders. And therefore in this year we the aforesaid Brothers wore the habit of the Zoccolants, only the cowl being reformed, on account of the impossibility of having vile cloths, such as we now wear. In the same year 33, in the month of August, the General of the Zoccolant Fathers coming to Rome, by surname Pissotta, against whom the Minister general obtains a brief, made so bad a relation to the very Supreme Pontiff Clement VII himself, in the penultimate year of his Pontificate (for after a year and some months he passed from this life *) that he obtained against us in Calabria a most harsh Brief, by which we were excommunicated both we and all who gave us favor, refuge or speech: and a Brief of this kind was brought into Calabria by the Zoccolant Brothers about the end of September.

[12] Brother Louis therefore our Vicar, and sends those who, at S. Elias of Galatro understanding that a Brief of this kind had been brought, using his prudence, had the dispersed Brothers, and those infirm from the unaccustomedness of hardships, gathered into two classes; of which one should subsist in a certain eremitical wood of S. Elias of Galatro. This place anciently had been of the monks of St. Basil; but many years before the origin of the Capuchins, it was foreshown by a certain old man of Galatro, father of a certain youth who afterwards made a Capuchin was called Br. Antony of Castello-vetere, that thither the Capuchin Brothers should come: whence also the aforesaid old man, who was called John of Galatro, testified to several persons and several times, that in the place where he was wont to plough and sow there appeared a youth in the habit of a Capuchin saying, There will not pass much time, when this place will be the lodging of Brothers, clothed as I, and suddenly disappeared: but the prediction then obtained its effect. Here therefore, as I said, was one class, namely Br. Francis Palemon, and Br. Francis of Piniano with the other Brothers; and those staying at Filogaso, should seize them: the other class was at Filogaso in the palace of the Most Illustrious D. Duke, where were P. Br. Bernardine of Bisignano, P. Br. Michael of Castrovillari, and I with many others. Then the Father Provincial Minister of the Observants, understanding the Capuchins to be in the aforesaid two places, sent two troops of robust Brothers with cudgels into each place, to seize, draw out and ill-treat us, with provision

of invoking against us the secular arm.

[13] But because the work of God had to proceed, they were defrauded of their counsel: but in both places the Zoccolants frustrated of their intent, for those Zoccolant Brothers, who went to seize the poor little ones of Christ in the hermitage of S. Elias, were led away from the road by an unknown person through certain bypaths of those mountains; whom retracing that they might return into the road, they were so long delayed, that the Capuchins, warned of their coming, could hide themselves in those woods: which seen a certain young novice, whom they had brought with them for the sake of help, compunct and illumined, departed from them, and made a Capuchin was called Br. Peter of Seminara. The other troop which was making for Filogaso, in the same manner was deluded and confounded by the Holy Spirit: for as they entered the district of Filogaso we were in the palace of the Duke. Yet because they had understood that P. Br. Louis with his companion had remained in the church, which is outside the walls of Pannaconi, under the name of St. Anthony, where we had lodging until the Duke had built a new place for us, thither toward they directed their way. But a certain boy, long before instinct by God, had often cried out, Flee Capuchins, for the Zoccolants are coming to seize you. By which voice admonished Br. Louis and his companion, Br. Louis too having wonderfully escaped from their hands, who were within free for prayer, entered a neighboring little wood with such haste (for they believed those Brothers to be at their heels) that crossing a certain ditch Louis fell to the ground; whence raised up by St. Francis, in the form of a Capuchin visibly appearing to him, he was animated to pursue manfully what he had begun, with an offer of his help. But having entered more deeply into the wood, there he composed himself to prayer, and fervently implored the divine help. Wherefore neither these who came into the place of St. Anthony, nor those who had gone to the place of S. Elias, saw the Capuchins; but only a little bread and a draught of fresh water, which the Capuchins had left there out of charity, that the Zoccolants wearied with the journey might have wherewith to be refreshed.

[14] But while Br. Louis with his companion was in the aforesaid wood, they demand him of the Duke protecting the Capuchins: and we in a chamber of the Ducal palace, the aforesaid Zoccolant Fathers came into the palace: and speaking to the Lord Duke complained of his Most Illustrious Lordship, and said that he ought not to bestow his favor and protection upon us, whom they called with full mouth apostates and excommunicates; asking his Most Illustrious Lordship that he would deign to deliver us into their hands according to the mandate of His Holiness; otherwise they threatened, that they would declare excommunicate all his subjects, who should converse with us or help us with alms or favor. Then the Duke answered them in these words: By the life of D. Tiberius my only son (who then yet tender in age, but exceeding his years by maturity of manners, is now a most worthy Prelate and Bishop of Potenza) I will quickly cause him to depart, who shall presume to intimate such an excommunication. And he asked, why they strove to hinder those, who desire to do penance and to observe their Rule. Then he offered that before them in the palace he would set P. Br. Louis and P. Br. Bernardine George, these before him and the adversaries, to render the cause of their departure; provided they would promise that they would not intimate the excommunication, but only convince by reasons that they had offended by so departing; adding also, if they should prove by efficacious reasons that they were bound to return, he would give his work that they should return to them; but if P. Br. Louis with P. Br. Bernardine should render just causes of their secession, they should depart in peace.

[15] The Zoccolants assented to the condition proposed, and there were sent those who should summon P. Br. Louis praying in the wood: render the reason for themselves, and there was also summoned P. Br. Bernardine George, who with me and with the other aforesaid was in a chamber, immediately subjacent to that where such things were being said: and together we were brought into the presence of the Duke. Then the Zoccolant Fathers began to reprove P. Br. Louis and P. Br. Bernardine, saying, that they had departed from them without cause. But they answered that they had done it, most urgent causes stirring them, to keep the Rule of St. Francis in its purity, since among them they could not keep it. And first as to the purity and precept of the Rule saying, Let the Brothers appropriate nothing to themselves neither house nor any thing, and show that the Rule is observed among them less entirely. that is, neither in common nor in particular. And therefore Pope Clement declares, that it is not lawful for the Brothers to summon any secular person to judgment for any temporal cause whatsoever: and the privileges, by which this precept is relaxed, were against the will of St. Francis. Wherefore to have revenues of chapels, rights of burials, assurances of places that the Lords will never take them away, obligations of Communities of an annual pension for the food and clothing of the Brothers, all are against the purity of the Rule. Secondly as to the manner of clothing, the Friars Minor are bound by this precept, Let all the Brothers be clothed in vile garments; and therefore the Brothers who are not clothed in the vile cloths of their country, do not well observe such a precept, as Pope Clement declares. Thirdly as to the precept, Let them in no way receive coins or money: which solving Clement the Fifth says, the Rule does not bind in those parts and places, where money collections are made: but you indifferently accept money equally as other offerings. Fourthly, as to the precept, Let them go for alms confidently, Pope Clement the Fifth says, it is not probable that St. Francis, nay Christ, would wish the Brothers to have granaries and cellars, where they can continually hope for alms. By the exposition of these universal transgressions, not descending to too particular things, the Zoccolant Brothers were so confounded in their conscience, that they departed without the intimation of the excommunication.

[16] But because after darkness light, and after the tempest serenity follows; not many days flowed by, meanwhile 15 of them return to the Zoccolants, when His Holiness, well informed of the state of P. Br. Louis and P. Br. Bernardine George and companions, revoked the Brief contrary to us, and favorably blessed our holy purpose. Meanwhile yet all those who were not solidly grounded in the zeal of observing the Rule, like bran sifted by that temptation fell out, and departing from us returned to the Zoccolant Fathers: and so we who before were thirty, scarcely fifteen persevered. But although the temptation of the said excommunication had passed, nevertheless persecutions and calumnies were multiplied, to extirpate the still tender plant of Christ, stirred up on every side by those walking carnally: others persist in what was begun by the favor of two Princess women, but the Majesty of God on the other part ceased not to bring it help by divine aids and human favors. For in the March He inspired the Most Illustrious D. Catharine Cibo Duchess of Camerino, and at Rome the Most Illustrious D. Victoria Colonna Marchioness of Pescara, who continually attended Pope Clement, that they should be kindled with a vehement love, to pursue with all favor and grace the new and poor knights of the renewed Franciscan Religion: which they did perseveringly, as two mothers, patronesses and advocates with His Holiness. But in Calabria He illumined the Most Illustrious D. Ferdinand, then Duke of Nocera, and his Most Illustrious consort D. Lionora Coblet, that they should resolve to have their orator in the City, to patronize us, as also they did: for his Most Illustrious Lordship continually sent to Rome an Abbot, and of the Duke of Nocera, interceding with the Pontiff, who should ever attend His Holiness, until he obtained the blessing. And these Most Illustrious Lords were the first, who gathered the poor Capuchins with them, and procured for them houses and places: because before the Most Illustrious Lady Duchess of Camerino made for us a place at Camerino, now hither, now thither, through woods and mountains and solitary places, like wandering sheep the first Capuchins strayed, on account of the persecutions; as also we in Calabria, where I in my little hut day and night was often associated with serpents.

[17] In the year 1534 there were made Capuchins P. Br. Bernardine of Asti, [In the year 1533 others come, among whom after 8 years was made an Apostate Ochinus.] a lettered preacher, P. Br. Eusebius of Ancona, and many other lettered men and preachers. In this very year came the unfortunate Br. Bernardine of Siena, who stayed with us only eight years; and several others, whom for brevity's sake I omit to name. In the year 1536, there was celebrated the second general Chapter at Rome in the church of St. Euphemia, because there then stayed the Capuchin Fathers: and there was elected Vicar General Br. Bernardine of Asti.

* in the year 1534, the 25th of September.

§ III. Calumnies objected to the reformation, as not founded in the Rule, new, despicable, useless and indiscreet.

[18] Because gold is proved in the fire and true virtue in tribulations, therefore Christ wishing to show to the world that He had planted this new plant of the Congregation of the Capuchins, permitted, to the greater glory and greater merit of His humble and patient Brothers, that it should be tempted in divers ways and suffer various calumnies. And first those, who had eyes open only to behold carnal things, It is answered from the Rule to those carping at the form of the cowl, said, that the Cowl had never been worn by St. Francis, after he made the Rule nor by his first Brothers. But these had not well considered the words of the Rule, saying of Novices, Let them grant them the cloths of probation, namely two tunics without a cowl and a girdle, and breeches, and a chaperon down to the girdle: and afterwards treating of the Professed, the Rule says: And those who have already promised obedience, let them have one tunic with a cowl and another without a cowl. But this cannot be understood of the round one according to this letter, because thus the form of the Novice would not be distinct from the form of the Professed. Behold an open mention of the Cowl; which yet can properly be called a Scapular, when its greater part lies on the shoulders. the garments, But those denying that St. Francis and his companions wore a cowl, show that they have never seen the clothes of St. Francis or St. Anthony of Padua or of the other companions, which are still preserved in the world for Relics, especially the habit of B. Peter which is kept whole in the monastery of the Conventual Fathers of Castrovillari; and that very one which St. Francis was clothed in when he received the stigmata, and which is kept at Florence.

[19] There are besides ancient pictures of St. Francis and his Brothers, as well at Assisi as in the apse of St. John Lateran: the ancient pictures, and at Rome in St. Mary Major, at the expense of Nicholas IV, in mosaic work are expressed St. Francis and St. Anthony of Padua in the proper habit of the Capuchins with a pointed cowl: and also in many other places, and even in these parts of Calabria at Nicotera in the monastery of the Fathers

Conventuals. But I believe it was the common usage of the first Religious to wear a pointed cowl, even as in part it is still seen in the Brothers of St. Benedict and the Carthusians. But those denying the cowl repugn the very sense of sight: by the very form of the pointed scapular among the Zoccolants, for the very scapular which they thus pointed wear behind, denotes that it was first a cowl. And because Br. John de Capella, the bad companion of St. Francis, first cast it out of contempt behind his back, and went with a biretta on his head, therefore God permitted that he hanged himself by the throat. Also in the time of St. Louis, canonized by Pope John XXII in the year 1307, the Zoccolant Brothers themselves wore a cowl, against the usage of the Community: although the Pope afterwards ordained that all should wear a round cowl, which was committed to execution at the instance of Br. Michael of Resana, defender of the common life.

[20] Others calumniated saying, that this novelty ought not to be introduced into the Religion: Because, said they, in every place we can be saved if we will. This is because perhaps they never read the Rule and the expositions of the Supreme Pontiffs, [To those saying that nothing ought to be innovated, the examples of very many reformations are opposed,] and the zeal of our first Fathers. For when the Order universally failed in the observance of the Rule, by obtaining privileges against the order of St. Francis; St. Anthony of Padua with other zealous Brothers, generously resisting the ruinous life and government of his time, recurred to him who then was Pontiff Gregory IX. Afterwards there were made General Ministers, zealous Brothers, Br. Albert of Pisa and Br. Antoninus the Englishman, the abovesaid Gregory IX living. Afterwards Innocent IV succeeding, Br. Crescentius succeeded. And these Brothers kept the Convents in the observance of the Rule, when still living were Br. Leo, Br. Angelus, Br. Rufinus, all companions of St. Francis, and Br. John of Parma in the year 1248. And when anew the relaxed Brothers began, God provided, that Alexander IV succeeding there should be elected General Minister St. Bonaventure in the year 1260, who reformed some relaxations of the Rule, then still living Br. Giles, six years afterwards dead: and St. Bonaventure ordained, made successively in the Order in the 13th century, that at table glass or tin vessels should not be used. Afterwards in the year 1279 Br. Bonagratia, made General Minister, under penalty of excommunication ordained, that on the feast of the Portiuncula no money offering should be made or received in any way.

[21] Afterwards in the year 1304, in the time of Benedict XI, when the community of the Order was most relaxed in buildings, in clothes, and in the year 1304, in long provisions of grain and wine, in actual and perpetual alms, P. Br. John Gundisalvus together with P. Br. Hubert of Casale, and many other zealous Brothers, recurred to the Apostolic See and the Council of Vienne: which in its last Session declared, this manner of living unlawful for the Brothers; and according to the declaration of Clement V the moderation of vileness and laying-up is remitted to the judgment of the Prelates. Which determination understood the aforesaid Gundisalvus visiting the Order subverted the sumptuous buildings, despoiled the Brothers of curious and superfluous garments, restored to the lords annual and perpetual rents, and in all things reformed both the Community and the Brothers individually. But although on account of this holy zeal he suffered many persecutions from the relaxed Brothers, in the year 1313, yet in death he appeared glorious. In the year 1313 Clement V being dead, under the Generalate of Alexander of Alexandria, indulgent to the Community in the Province or Custody of Narbonne, because the Brothers possessed granaries, cellars, horses and revenues; certain perfect zealots of the Rule, despoiling them of the curious garments of the community and clothing them in a harsh habit of vile cloth, with armed hand deposed the transgressor Custodes and Guardians: to whom many other zealous men of this and another Province joined themselves, doing no bodily labors, provided they might live secure in conscience.

[22] In the time of John XXII many shed their blood, sustaining persecution on account of zeal and the defense of regular purity. And then William Farinor, made General Minister in the year 1348, and in the year 1348. in the time of Clement VI reformed the Conventual manner of living, making the Constitutions of St. Bonaventure be observed, which afterwards were called the Constitutions of William Farinor. In the year 1352 Pambuccius of the Province of St. Anthony and the city of Foligno, a zealot of pure regular observance, with some other Brothers supplicated the same Clement, So in the year 1352 were born the Observants, that he would grant him some places of the Order, in which they might observe the Rule according to the letter, in that purity in which it was given to St. Francis; and that in each place twelve Brothers might dwell, coming from the Order and the world, whom no one could hinder. And so straightway they made short and poor garments, deformed from the clothing of the Community. From this Br. Pauluccius the reformation of the Brothers of the Observance had its beginning. But from such a reformation there proceeded many Brothers zealous for the Rule in almost all the Provinces, especially the Italian ones in the year 1443, in the time of St. Bernardine of Siena, by means of his fervid preachings: wherefore he who then was General Minister Br. Antony de Rusconibus, successor of William of Casale, made him his Vicar, which Pope Eugenius confirmed.

[23] In the year 1414 the Observants in France, Burgundy and in the year 1414 a proper Vicar being given them, and Touraine, hindered from the regular observance which they had begun, recurred to the Council of Constance: which ordained that the Brothers of the Observance might elect for themselves an Observant Vicar, who was to be confirmed by the General and Provincial Ministers, on this condition that the Ministers might personally visit them, and if there were need also correct them. Then there was constituted Vicar General of the Observance in the parts beyond the mountains P. Br. John of Capistrano, a man of great virtue, goodness and learning. Which concession Martin V revoked in the year 1430, subjecting all the Brothers of the Observance immediately to the obedience of the Ministers. In the year 1446 Pope Eugenius made another Bull in favor of the Observance, and withdrew from the Ministers the Observant Brothers, granting that there should be created Vicars, who should be in place of the Ministers, and in the year 1486 an absolute exemption granted. against the decree of the Council of Constance: and from that time they remained separated. And so from the year 1352, when Pauluccius began, even to 1446, when the separation was made, there ran about ninety-four years, in which the Observants were under the obedience of the Conventual Ministers.

[24] Finally in the year 1502, finally in the year 1502 a stricter Observance began in Spain. under the Pontificate of Alexander VI, when there lived Br. Bernardine of Montefeltro and Angelus Calvasius, in Spain in the Custody of the Angels, because the Family did not live in common in pure observance of the Rule, there was born another reformation, which still endures. For moved by holy zeal Br. John of Guadalupe, a Zoccolant of that province, went to the Roman Curia: and obtained the privilege of receiving Brothers of the Observance, so that he with the Custodes should be subject to the General Ministers, only that they might live in the simple observance of the Rule and according to the Gospel. But although the Zoccolant Fathers, by the intervention of Queen Elizabeth, made that Brief be retracted by the aforesaid Pope Alexander, with a mandate that they should return to them (as they attempted, and perhaps hoped to do with us) nevertheless the aforesaid Br. John dying on the Roman journey, who was going to His Holiness to recover the same grace, Br. Angelus and Br. Peter of Margalasco obtained from Pope Julius, that they might receive their places and Brothers: and so they remain. Behold how this our novelty is not the first in the Order: but was always usurped by Brothers zealous for the Rule, when they could not otherwise consult the quiet of their conscience.

[25] There are not lacking those who say that the vileness and harshness of these cloths is unbecoming to the Religion, The vileness of the habit is defended, and that St. Francis and his companions were not clothed in cloth so vile. To these I could oppose many reasons, since we see, that all the authors of the Mendicant Orders loved poverty even in clothing, according to the example of Christ: but the Rule expressly says, Let the Brothers be clothed in vile garments. And this vileness Pope Clement V declared was to be understood of the cloth, with which the poor of his country, where the Brothers stay, are ordinarily clothed. Are there not seen the tunics and garments, which St. Francis, St. Anthony, and the companions used? Many of them are kept today for Relics, and refute the error of those who despise the vileness of our clothing, because it is conformable to the clothing of those our holy Fathers, and so we read that all the aforesaid zealous Brothers did. Whence when, Clement V being dead, his aforesaid declaration had come into contempt, and the carnal Brothers were clothed in noble cloth; the true zealots moved by the Holy Spirit in their heart to the observance of the Rule, stripped themselves (says the history) of the curious garments of the Community, as profane, and put on harsh and rude cloths. And therefore when we heard it said to us in scorn, "Bah, because you are clothed like herdsmen and oxherds"; we had compassion on their ignorance, and gave thanks to God, that He had made us come to the state of a poor habit, such as in our Profession we have promised.

[26] Many also condemned our daily begging, affirming that it conduces more to spiritual quiet, if wine, oil, grain, the daily begging, and other things be collected at the time of the harvest for the whole year or the greater part of it: and they did not consider, that this kind of collection is proper to the rich, and does not befit poor mendicants, professing the highest poverty, and is contrary to the intention of St. Francis, as Pope Clement V declares. Nor ever did the Religion, while it lived in observance, have granaries and cellars; but then first when it relaxed the Rule, according to the privileges obtained: but whenever any true reformation began in the Order, they lived without superfluous and long-laid-up provisions of this kind. Moreover they do not advert that the quiet of the spirit is lost through the gluttony and insatiability of the Brothers who always go about, now for bread, now for wine, now for meat, now for money: and when they go importunely seeking, not only at the time of harvest, but almost every day, something of those things which the lords have laid up at home, and of which they themselves already had a part while they were collected.

[27] They also opened their mouths saying, that this kind of Congregation of the Capuchins was useless to the Church, because they do not hear Confessions, do not accompany funerals, do not wish the dead to be buried in their churches: and without doubt these things would deservedly be objected to us, the abstinence from Pastoral functions, if we refused in a time of necessity such works of charity, to those not having who would render them to them. But since by the grace of God there are not lacking in the Church good and holy Religious and Priests, who would wish and desire to do those good works, besides those who are bound to those things by office, does it not befit us rather to attend to the most sublime state of prayer and preaching?

Moreover men recognize, that to this Congregation has been granted by Christ this reformation, to illustrate despised poverty, which by His grace has begun to be renewed in this time in almost all provinces. And therefore after the departure of that unhappy Bernardine of Siena, many sublime spirits exhorted us, that we should stand firmly in the good beginning and example begun, adding that the world more desires to see good examples, than to hear learned and ornate words. Therefore great Princes and Lords and Communities invite us, and beg that they may be able to give us places, and graciously provide for us in bodily necessities; and openly say, The little ones have asked for bread, that is, good example, and there was none to break it for them.

[28] There were perhaps also those who, vituperating this life, said, that it is an extreme life, irrational, an extreme poverty, and as it were of desperate men, which cannot be drawn out long. Such truly look to the earth, not to heaven; judging according to the flesh, not according to the spirit. For if, walking with bare feet, without hose, without shoes, without shirts, and keeping other customs and penances, we afflict the flesh; yet the virtue of divine grace makes the yoke of the Lord light and sweet, and he who trusts in the divine promises can do all things. As many as resolve to lead this life, look not to the pomps and delights of the flesh and of this deceitful world, but look on the face and flesh of Christ, scourged for our love: they think not how they may live in the flesh temporally, but eternally in Christ, knowing that the pleasures of the flesh do not last nor satiate man, but the delights of the spirit keep the heart serene and content. Considering therefore that the door of the world is open to them, on this condition that they perish with it; they rather choose here for a few years to live in the grace of God, that afterwards they may live the eternal life, than here to live a hundred years outside that grace, and afterwards to expect perpetual death. But to say that this life is irrational and extreme, what is it else than to blaspheme the life and the gospel of Christ, by arguing Him of indiscretion? Because the Rule of St. Francis is nothing else than a compendium of the holy Gospel: and when Christ gave it to him, He expressly added: I know how much human frailty can bear, and how much I can help it.

[29] I will say moreover, that some esteem this life extreme for this reason, undertaken after the example of the first Fathers. because they consider the common manner of living today in the world, so perilous, and the abuse and disordered life, which is led as it were with closed eyes, without consideration of the precepts of God and the Christian law. But we who read, what manner of life the first zealots of the Christian Religion and of our Order led, not wishing out of their convenience to live the common life; by their example follow the penance, which Christ did in this world, and counseled to be done by His followers, saying, He who will come after me let him deny himself and take up his cross and follow me. Especially since today, to the glory and praise of God and of Christ our Redeemer, there is never lacking to us whole or sick what is necessary for food and clothing, without that solicitude and anxiety of caring for earthly things, which God with a liberal hand distributes to His followers in the time of necessity.

§. IV. Certain other objections and the increase of the Order up to the year 1571, in which these things were written.

[30] Some blaspheming this Congregation say, that it had its beginning from Br. Bernardine of Siena a heretic: Bernardine Ochinus was neither the author of the Capuchins, which is most false. For, as has been said above, Br. Bernardine came to the Order in the year 1534, and the Congregation had its beginning in the March in the year 1525, and in Calabria in the year 1532. And although that apostate went forth from us, yet his departure does not turn to the reproach of this Religion: as the traitor Judas does not turn to the reproach of the Apostolic College, nor the defection of Nicholas the Deacon a heresiarch or of Julian the Apostate to the vituperation of the Christian Religion: and the same can be said of other holy Orders, whence we see quite many gone forth and made heretics. Nay rather the defection of Br. Bernardine, by whose example also Br. Jerome of Molfetta and Br. Jerome of Pignano defected, nor did his and others' apostasy harm them; although not all at the same time, demonstrates the perfection of this Religion, which like the sea cannot retain corpses or unclean things. And this is what Christ revealed to St. Francis, and what His divine clemency in the year 1543, 4, and 5, revealed to a certain friend of His a Capuchin in these words: I will not have here any Brother spiritually dead: for if on account of My goodness I await one incorrigible and stained, if perchance he amend himself, at last if not amended I will cast him forth. But do thou not have regard of the multitude of Brothers, but only of those, who commit themselves wholly to Me.

[31] nor also Louis of Fossombrone. But neither did this Congregation have its beginning from Br. Louis of Fossombrone [who in the year 1535 compelled to celebrate the general Chapter, and in it indignant at Bernardine of Asti preferred and substituted to him, induced a schism and a grave scandal, and at last in the year 1537 had to be segregated from the Congregation; and among the Zoccolants ingloriously ended his life, to be said to have corrupted his former and those very great merits toward the Order by his intolerable ambition]: because it has already been said that he came first in the following year: since the Pope granted the cowl to P. Br. Matthew in the year 1525; of whom nothing but with praise can be said. For he expended his whole life in the service of Christ and in the observance of the Rule, but Br. Matthew unshod, clothed vilely and harshly, preaching through the world with wonderful fruit and edification, although without a cowl, that he might more freely exercise the office divinely inspired to him. Wherefore in sign of his sanctity, besides several miracles which he did alive and dead, who died holily. straightway after his death all the bells of the city of Venice began of their own accord to ring, no one drawing them: as a certain Father preacher of the Zoccolants, a Dalmatian by nation, then present at Venice, both to many others, and to me in particular narrated.

[32] Some are also wont to say, in vituperation of the Congregation, that no Capuchin was a Saint, To those objecting that Saints and miracles are lacking to the Capuchins, nor did miracles, like those who were of the Family. But such truly know not how to discern in what true sanctity consists, and what manner are those miracles which make a man truly holy and a friend of God. For these are the observance of the precepts and commands of God and of the Rule promised: and therefore Christ once said to His Apostles: You are my friends, if you do the things that I command you. John 15, 14 Wherefore it is to be believed, that of the greater miracles which Christ did in the world was, that in these calamitous times, and full of heresies and depraved opinions, He made this Congregation be born, poor, honest and austere, which tempted by many persecutions through demons and men, it is answered that the Reformation itself is a miracle, stands firm, nay from day to day grows, as is seen to the eye. Hence Pope Paul III, after the flight of that wicked Br. Bernardine of Siena, the Fathers of the Congregation being called to him, said, I indeed had proposed to extirpate you: but I recognize that God does not will this: wherefore see that you be obedient, nor look to the example of that excommunicated old man, because I will always favor you. Nor did he do less than he promised; for besides other favors conferred on us, he made a Bull full of graces, and among others this is one, that under penalty of excommunication he forbids, that anyone should wear our habit and cowl, who is not under the obedience of our Prelates: which Bull with all the other Privileges Pius IV afterwards confirmed, in the third year of his Pontificate.

[33] Yet the benign Jesus did not omit to adorn this holy Congregation with many Fathers, both Preachers and simple Priests and Lay-brothers, and itself had Brothers of holy life, of holy life and conversation. For was not P. Bernardine George an exemplar of penance, amid so many unjust persecutions which he endured? but when he was dying he made a discourse, in which he rendered thanks to Christ for so many of His benefits, so humble and full of spirit was he: and therefore as many of us as were present at Reggio in his cell, were filled with admiration. P. Br. Francis of Reggio, called Palemon, was endowed with a singular gift of contemplation, and when he died in his first place of Mileto, he died contemplating. P. Br. Bernardine of Bisignano, who was a most strong defender of the Catholic Religion against the Lutherans, who in his time appeared, as well living as dying left a great example of rare virtue. P. Br. Bernardine of Asti excelled in every virtue, but chiefly in humility, and zeal of keeping the Rule. I omit Br. Bernardine of Ulm, and so many others whom it would be long to name: but I cannot pass over the conversion of P. Br. John of Fano, among whom John of Fano once a persecutor of the Capuchins, since when he was Minister of the Province of the March he was so great a persecutor of ours, that he could not even hear the name of the Capuchins, without indignation and threatening; and if any of his subjects showed an indication of a good spirit of a will to come to us, he received him ill, not only with words, but also with prisons: but afterwards, God so disposing and the Holy Spirit moving his heart, from a Saul and a wolf he was made a Paul and a lamb; and aggregated to our Congregation, abolished his error by signal penance, by preaching and writing, and consummating the course of his life with fervor of spirit.

[34] I pass over to narrate the life and most holy death of Br. Dominic of Bologna and Br. Raphael of Volterra: and certain others here named. only will I say that P. Br. Louis of Reggio, in his holy and most devout death, as long as he could speak, praised and gave thanks to the Lord, his eyes ever fixed on the Crucifix, which he had ever borne with him at his breast, and exhorted the Brothers present with him to perseverance in keeping their vocation; making them certain that Christ, who had given a beginning to this Congregation, would also ever favor it. The divine Majesty truly adorned this holy Congregation, equally as all the other Religions, with men eminent in holiness of life. But be certain that all who were holy and perfect in any Religion, did not lead that life which is commonly led by the relaxed: but were ever in poverty, humility and contempt of the world recollected within themselves, fervid in prayers, and conformable to our Redeemer Jesus Christ and His Patriarchs and Founders of Religions.

[34] Finally some are found who say, that the Capuchins

are not Brothers of the glorious St. Francis. recognized by the Council of Trent as Brothers of St. Francis, But to these the mouth was quickly stopped by the Holy Spirit, since He inspired the Fathers of the sacred Council of Trent, to declare that the Capuchin Brothers are true Brothers of St. Francis, Session 25 Chapter 3, where to us as well as to the Zoccolant Brothers property is forbidden in these words; Except the houses of the Capuchins of St. Francis, and of those who are called Minors of the Observance.

[35] By these and other reproaches they confounded and drove us: who armed with humble patience, but because love is strong as death, the poor Capuchins bore all things, with singular humility and patience, for the love of Christ who so loved us. But it was a thing worthy of admiration, although usual in the Church, that the more we were burdened with contumelies, the more was the Congregation multiplied and its esteem with the greater Princes and Kings, and chiefly with the Cæsarean Majesty of Charles V the Emperor: who returning from Algiers much more willingly beheld at Messina our poverty and unshod profession, coming with a wooden Cross in our hands, than the throng of infinite nobility, covered with gold and silk and most precious cloths. and commended by Charles V the Emperor, But coming to Rome and having at his side D. Ascanius Colonna, he made a discourse of the Capuchins, full of holy zeal. And at last having kissed the feet of the Supreme Pontiff, who then was Our Most Holy Father Pope Paul III, he commended to him most solicitously the new plant of Our Lord Jesus Christ: mindful perhaps, God so willing, of that great benefit, which he had received from Christ through Br. Matthew, the first leader in the German expedition against the Landgrave; when he before all crossed that impassable river; and after him the whole army, not without the admiration of all, was carried over safe and unhurt.

[36] Finally that God might quickly extend most widely the purity of the Evangelical Mustard-seed, in the first 40 years they grew vehemently: so that the birds of heaven, the contemplative Brothers I mean, might rest under its branches; He inspired in every part of Christendom, both men of good spirit of our Religion, and other secular Priests and Lay-folk, to give their name to our Congregation, not only in Italy, but also in France, Spain, Hungary, and other parts of the world; so that that Prophetic word is verified, Thy sons as new olive plants round about thy table. Ps. 143, 12 And so in this year 1571 our Congregation numbers more than three hundred places, and in them three thousand three hundred Capuchins: although greater account is held with us, that the Congregation grow in spirit, than in number.

[37] O benign Jesus, I give Thee infinite thanks, that into this Society so grateful to Thy Majesty Thou hast translated me out of Egypt, The author rejoices that he is joined to them, making me one of Thy collateral servants, nay friends. Give me I beseech to persevere in it, because I am certain, that not he who shall have begun, but he who shall have persevered even to the end shall be crowned. O blessed those, who resign themselves wholly into Thy hands, desiring nothing else than that Thou be glorified in them, how, when, and how much it pleases Thee. Behold, my Lord, the prophecy fulfilled, When the Lord brought back the captivity of Sion we became as those that are comforted: Ps. 125, 1 because the relaxed Religion is turned into a Reformation; whence we poor little ones, with the whole world, fed with good examples, are comforted: but Thou hast shown Thyself true and faithful in keeping the promise, by which Thou saidst: The just Lord shall cut the necks of sinners, let all that hate Sion be turned and put backward. Ps. 128, 4 For those who persecuted the Congregation have been turned backward and confounded: because however high Thou art, yet patiently and lovingly Thou regardest humble things: and so without doubt that promise also shall be fulfilled, When He shall give sleep to His beloved, behold the inheritance of the Lord, sons, the reward, the fruit of the womb. Ps. 126, 3 For after the death of those beloved poor little ones, observers of Thy holy Gospel, despisers of the world and followers of an immaculate life, Thou wilt give them Thy glory, the hereditary reward promised through the merits of Jesus Christ Thy Son, the fruit of the virginal womb. But although Thou hast promised to those our first Fathers, who translated us through the Red Sea into the desert of the holy Reformation, that Thou wouldst feed us as to body and soul with the sweet manna of celestial grace; and hast promised this in this word, If I forget thee, O Jerusalem, let my right hand be forgotten, Ps. 136, 5 that we may never forget to proceed in the reformation of the Seraphic Rule of St. Francis, nevertheless I will not cease to supplicate with the Prophet and to say: Remember, O Lord, Thy Congregation which Thou hast possessed from the beginning. Ps. 73, 3

[38] With what faith these things and whence received. Thus far John of Terranova in Silvester Maurolycus; who has comprised the beginnings indeed of all the other Orders and Congregations of Religious in his own words and style, with a better endeavor than success; but of the Capuchins alone has said nothing out of himself, nor out of more recent informations, fabricated at the arbitration of each one with faith not always the best, nor with knowledge sufficiently certain. It might indeed not undeservedly be said, that in that work of his of whatever sort, of no great bulk, yet comprising the greatest arguments, this gem of exceeding price alone shines as in a ring; God perhaps so disposing, that it should thus come into our hands, and translated into Latin should shine more widely. I have wished to add nothing of my own to it, not even the Notes, which each one will be able to take for himself from the Annals of either Order: only at no. 31, at the name of Louis of Fossombrone, I have set a parenthesis of some lines, whence it might be understood, why the author wished it cautioned, that he of whom he had narrated such illustrious things, should not be placed in the same grade of Founder with Matthew. The words also which I found originally written in Latin, I have distinguished by a peculiar character from the others, translated from the Italian; and the partition of the Chapters with a marginal Synopsis, which the original context lacked, I have applied according to custom.

POEM

By Melchior Lopez de Sousa, a Lusitanian Priest of the Algarve.

On the life of B. Felix the Capuchin.

Felix of Cantalice, Capuchin at Rome (B.)

BY MELCHIOR DE SOUSA. FROM A MANUSCRIPT.

[1] The life of Felix, happy on earth and happy in heaven, I will tell. Thou who dwellest in the shining roofs Of Heaven, do thou thyself set forth with me thy praises, Felix, a hero great in fame, greater in virtue. And thou too, pillar of the world, best leader of the flock Of Christians, once Felix, now most great Sixtus, Do thou favor, and give an easy ear to my verses. Born at Cantalice

[2] Far from the city, in the fields he plied his right hand at the plough, Content with the poor roof of his Cantalican fatherland, And with his lot Felix: for whom one may say the very first Names of his parents foretold a holy life, Nor were the signs of a good future obscure. And among youths of his own age, not envious he Of another, who kept the law of high Olympus, Reading over the life and miracles of the holy Fathers, with desire of a harsher life To whom it pleased to feed on herbs torn up by the roots, And to quench thirst alone from the leaping fount. Therefore his mind is to follow these examples: forthwith He goes out from his paternal fields, and leaves the beloved tillage, Following as a soldier the illustrious standards of Francis, About to wage war by hand against the furies of the pit unarmed, Rolling ever Christ's love beneath his breast.

Yet not from zeal of seeing the lofty Capitols, Or the famous ruins, the monuments of the ancient city. A greater work moved his breast, a greater force drove him. As, when a stag whom by chance the arrow of the hunter Has fixed in the back, wanders through woods and glades With its wound, much groaning, and seeking waters and the friendly Leaves of dittany, and either, the wave found, washes itself, Or, eager, feeds alone on the known herb Forgetful of all else: such the Hero by celestial and coming to St. Francis's convent Admonitions impelled, divinely driven, of great Francis enters the cloister. There is a place most known of the city, Where by a gentle slope a path rising Climbs the high summits of the Quirinal mount, Sacred by religion: where snowy candor shows Virginity, where through various chances exercised Unconquered patience brings back its purple flowers, he obtains to be received: Destined one day to weave crowns in the celestial seat. Hither when he came, he addresses the Father whose Province the care is, and shows the vow fixed in his breast: Soon he gives his name to the sacred warfare.

And now he hastens the way, following the Father's mandates. There while he plies the first labors in religion, A raving fever sends a flaming heat through his limbs, And with a slow fire is at his marrow. What should he do? unless he implore from heaven on high The welcome help? Then these words he poured from his breast: Highest parent, who widely knowest the hearts of men, he prays to be freed from the fever: I myself a suppliant have dedicated to Thee this soul and body, If it is anything, and have vowed the eternal love of my heart: I accept, and gladly acknowledge Thy gifts: that for Thee It may be permitted me to be able to suffer, to Thee, O Most Great, I glad give thanks: do Thou, if any contagions of guilt remain, Wipe them from my soul; and pious have pity on him praying with groans. Meanwhile the Rector divides his mind now hither, now thither, And wished to dismiss from the cloister Felix oppressed By the disease: but his life sufficiently known by use as blameless, And his manners persuade the contrary. Then the wonted vigor comes through his limbs, and the arms of the fever Leave him, and the lost strength returns to its former state.

[5] And now the Sun through its own footsteps had finished The course of the year, and the inviolable vow with a triple bond Felix sends forth, and sanctions the eternal covenants. and his profession made O excelling Hero, brought forth to earth under a happy star, Now war is to be waged with lofty virtue. Terrible enemies press on: in open combat Thou wilt at last be victor, bravely take the arms of heaven. Therefore faith is the helmet to his head, patience clothes His breast, that he may wish to yield to no labor: Then piety, and religion, and poverty content With little, and chaste modesty are joined in one. Forthwith sent he hastens to the Romulean city, Whither the decrees of heaven call, and for many years He goes to Rome: His care was of seeking food for his companions. Never did his own see him in any successes Degenerate, or sad in evils, or yielding to hard labor: But he shows a cheerful countenance in all things. Nor truly did the leisure of a slothful life please him: Now intent he cleaves the earth with the curved hoe, Or prepares to draw from soft wood the signs Of the divine Cross; now with assiduous prayer he beats the stars, where assigned to seeking alms, Or he asks alms, through the whole city according to custom.

[6] Why should I tell how much his example wonderful to all Profited? how much the venerable modesty of the Father? How speaking with friendly discourse he soothes minds! How with eyes fixed on the ground through all the spaces Of the ways he takes his journey, and meditates Jesus alone, Whose inexhaustible love he bears beneath his breast! Often him before the doors teaching matrons the sweet Name, and repeating it with immense ardor thou wouldst see, with countenance and discourse ever serene Take my heart thrice (he says) sweet Jesus, Nor render it to me more. Not if reproaches the tongue

Raging pour forth, not if the fierce injury full of cruel hatreds Resound in his ears, does it rouse anger: Thou wouldst see one like to one laughing, but with mind serene Ever, and performing the begun office without a murmur. Nor does he utter anything mortal: but as an Angel hidden In a human countenance he passes a life without crime. O how often did minds amazed perceive him chanting Divine eloquences, and resounding the dogmas of heaven! He edifies all well. Holy old man, whence came to thee this eloquence? Doubtless thou hast drunk the ethereal liquors from the living fount, And the wisdom of the highest Father taught Whatever voices thou drawest from thy deep breast. Ah! how great in the celestial man, while he speaks with his mouth, Is the freedom, but mixed with grave weight! But If it be needful to speak truth, not if a diadem crown His temples, or his head be bright with Tyrian purple, Does he fear before them to admonish of things to be done in his words.

[7] Few things I speak. How much his mind burns with the love of Christ! If a boy perchance meets him in his mother's arms, He receives him embracing, and contemplates in him The infant Christ, rapt with wonderful sweetness. wholly given to the exercises of virtues, How pleasing was virtue brought low under a humble covering! How is snowy modesty his care! That he preserved the flower Of modesty untouched through many perils I would believe. Often he draws out the days without the wonted gift of the table, Often also praying the nights without the gift of sleep. The harshness of clothing pleases him, and other things left, Bread alone for his meals, and the waters from the cold stream, And to lay his wearied limbs on hard beds. of penance How he subdues the body with scourges, and forces it to undergo The empire of the mind! Thou wouldst hear him drawing sighs From his inmost breast, while he desires to pour out his life for Christ, And, his blood shed, to plunder heaven. With what piety, ready, he visits and cherishes the sick, And consoles mourning minds with friendly words! But how much he despises the vain honors of men, And the pride of life, and the cares mortal which touch Mortal breasts! Not purple and scarlet Allure him, not the banquets of a royal table: Poverty alone pleases, which with the pious love of his heart He duly cultivates, keeping the lessons of the great Parent. For him when the holy Host prepares the food of the soul, his countenance Beholding bedewed with great tears according to custom, While the sweet joys of Heaven pervade his breast. and of devotion. But when night embraces the world with black wings, He goes to the temple, and with the wonted prayer adores the sacred Godhead Sighing, and filling his cheeks with flowing drops: Now he sings divine songs with modulated voice, Now silent with himself he gives no motions of body, Much praying the Heavenly ones; thou wouldst have said him taken by death, So far does he drink in his bones the placid fire of God.

I will sing, the marvels, Prince of the world, illustrious Rome, once Adorned with so many ensigns of Leaders, laden with so many trophies; Now far before other cities more excelling In the palms of holy heroes, and increased with greater triumphs, Lift thy head, while the known miracles of things I set forth, and first I will bear those which the great hero Did, when he led the vital air on earth. Lo the pain which a most savage one often urges his head, By the prayers of Felix he takes firm health; And the swelling eye which shines for one with black blood, healing various sick by the sign of the Cross, And whom long the panting flame of fever cooks within, By the celestial sign which the hero had made with his right hand, Forthwith felt the pristine vigor through his limbs. But thou, for whom raging pain torments thy inmost Bowels with torments, certain help of Felix wilt have, O woman, among the Romulean gatherings not the last. Another pressed by an evil, which not Podalyrius with herbs, Nor the great Machaon of Phoebus could have cured by art, Was snatched by the gift of the Hero from imminent death: And she, who suffering the savage labors of Lucina Groaned, and weeping struck the heaven with querulous voice, Brought forth the infant under the bright shores of light, While Felix performed according to custom the sacred signs of the Cross. O beloved of God, new citizen of high Olympus, What shall I tell of thee? She who had led barren years, Saw herself a fruitful parent with the wished-for offspring, When thou givest of thy own accord to pious voices known to heaven. But to thee, what virtue gave that the water from the clear stream Could suddenly drive the fire-vomiting fever from the body, By which the purple Father anxious burns? Doubtless the Cross brought forth by the great hero's right hand, The sad bonds which the gout puts on the feet depart, And the dire ulcer which a new skin covers, Which almost pervades the heart with poison poured out: And the disease which vexes the throat compressing the jaws Departs, while Felix sends praying words Into heaven, and touches with his hand the languishing limbs. Dost thou not see him to whom he gave cups of forbidden wine, How he returned to life, now laboring under death?

[9] In another part thou wilt see the foaming Bacchus grow, And run down in the manner of a large stream, all Astonished; and Ceres, and the voracious worms have left and helping others in other ways. The commanded grain, and remain pure without any stain. And now the relics of Bacchus are kept in an urn, The threshed Ceres also is kept. Why dost thou delay, woman? Pour forth prayers, the sad cares will flee from thy breast By which thou art pressed; and solace will come from heaven on high. But the Saint does not work miracles only present, But the highest power gives his strength to things; For by the touch of the Cross, which from slender wood he had Fashioned, many felt the wished-for health. By chance a horse put its foot within a brazen grate, And struggling long, could not free Escape it, unless the celestial man brought friendly help. Thou too with solid strength shalt strengthen thy body, Clement, And shalt lead the wonted fasts at the sacred time, And the grave loathings of disease shall at last leave thee, While Felix loads the stars with suppliant vows. Implore Felix, generous woman, thou wilt see The cruel pain of thy side soon cease for thee. Why dost thou wonder that the fever fled from thy body at an unhoped-for Time? Not nature, but the Author does this, Who by His nod tempers the ethereal orbs, Appeased by the prayer of Felix. They stand firm on the knee, Who but now could scarcely even lightly fix their steps on the earth: And from the pains of the head the great heat departs Mixed, which thou wouldst say sent forth from the Etnaean caves: And cold leaves the trembling bones, And the wasting plague departs from the eaten limbs, While the Hero handles them with his right hand, and prays heaven.

[10] By what motion am I carried? whither does the impulse bid me go Through thy praises, kind Father? Not in words Could I recount the several heralds of thy death; In the year 44 he foreknows by Revelation his own death (If it be lawful to call death, what should be thought life) Although surpassing the winter snows my abundance of speaking Were in my mouth, and a hundred tongues in my throat. Do thou teach the bard. Ten times four years he had passed Adding four in religion, the labor The Hero not sparing, and unknowing to yield to any Work ever, while life remains, which holy piety Or the fear of heaven admonished: then from heaven He feels that day at hand, on which a victor into the upper shores He will go rejoicing: which it is right to believe by clear signs. For he had foretold the future events before: As often to others, whom the end then following Proves, so the imminent hour of death is to be thought known By him, on which it would be given to enjoy the peace of heaven. Which after he knew, saluting many with discourse Unwonted, he is reported to have loosed these words from his breast. Forever, people known to me, and forever farewell and predicts Beloved sons: ye shall not see our face Any more, now it is given to go to the supernal fatherland, Fix kisses on these our garments, and on the right hand. There will be no delay, the time will be when a very great crowd Will run together with zeal of seeing our corpse, and these Now humble garments all the people will venerate. Then how great glory will accrue to our affairs! And with how great honor will the parent of the Heavenly ones heap This servant! With how many vows it will be given then to succor Men, while they implore our name, and the help Of high heaven! Tears and a great groan he moved In the bystanders, while he speaks such things: And all wonder that he spoke words unwonted.

[11] It was the time when in new spring honor is added to the fields, When the green woods grow verdant, when with flowers all and in the month of May taken sick, The glade far and wide is clothed, and with sweet Birds the green places sound delightfully, and breathe with warm Zephyrs, And the Taurus deserted, Titan was hastening to visit The brother Twins, and to survey them with his lamp: After he had passed a thousand and five hundred years From the Virgin's childbearing, ten and besides eight He had added, and laboring to finish seven others Under the last light of fleeting April he was present. Lo suddenly a lethal heat seizes the man's limbs, And his strength languishes in his body oppressed by disease, Nor can he firm his steps with his own soles. and vainly tempted by the demon, Therefore he lies on a humble couch, and while he sees present His beloved Companions, The little Ass has fallen, he said, Nor will rise more. O illustrious virtue of the holy Father, Who so despises the pomps of men, and vain breath! But here the worst enemy of the human race, To whom various frauds, to whom a thousand arts of hurting And the flames of eternal hatred are beneath his breast, Ceases not to tempt the celestial man, if any Cause perchance he may find: and while he argues him, That he lies on the bed, the Hero swiftly rises. Thrice he assails the savage monster, thrice with brave daring Felix rises, and leaves the empty bed. As often as he rises, so often to go back to the bed The dear companion drives him. Then the dire enemy with such words He addresses: Why with cruel threats dost thou press, Foul beast, and chide! Although my inmost bowels Be burst with pain, I lie, nor do I refuse the commands Of my own companion, whom I must obey.

[12] After the darkness of night as the golden sun comes forth, With new light, serening heaven and earth and sea: So after the dark face of the monster withdrew, he is refreshed by the sight of the Mother of God, The Queen surrounded round about by the winged ministers Of heaven appears, whom a lucid splendor encircles; And addresses the man, and salutes him with grateful discourse. O good Servant, conspicuous among others, whom lofty Virtue bore to high heaven; put off sad Fears from thy heart: for thee, doubt not, eternal Rewards, worthy of thy merits, the Ruler of Olympus reserves. Only having said this, ah with what sweetness she soothes his mind! How great joys she gave! All withdraw, cries With exulting mind at such exhortations the Hero, I behold the Mother of Christ, girt with a winged company: Suffer me at last to enjoy the wished-for discourse. Then he says, O Mother Queen of the highest Thunderer, Eternal Virgin, ever the best hope in my affairs; Thee leading I shall fear nothing, do thou reach forth thy sacred right hand: I shall go eager, and flying I shall conquer the East winds and clouds, Until it be permitted to ascend the Olympian seats.

[13] Twice nine times had Aurora now shown her rosy Countenance to the world, and the clear light was at hand with serene rising and the Sacraments received on the 2nd day of Pentecost, After the first, on which the Christians with pious rite Recall the kindly solemnities of the Spirit coming from the celestial citadel: The Hero refreshes his soul with the divine banquet, By which he may take his journey into heaven and the blessed seats. And while he takes the sacred feast with his mouth, with these words he begins: O sacred banquet of the life-giving table, in which under the species Of bread Christ is received, and the memory of His death Comes into the mind, and golden grace is given in full streams, And the undoubtable pledge of eternal life! And while he repeats these, as if sleep send sweet quiet Through his limbs, his eyes are closed in death. Noble soul, go into heaven, about to behold the Godhead venerable

To the Heaven-dwellers: in no time about to perish he sends forth his soul. Delights are kept for thee in the starry hall. What remains, the corpse now without vital light, The Ruler of the Heavenly ones will increase with sublime honor. Enriched with so many goods, dost thou cease for the vows of the Romans, O race? dost thou cease? and dost thou not yet know thy joys?

[14] The next light was at hand when now declining his panting Steeds Phoebus was driving, then the body to be buried Is set in the temple, and the companion bands repeat the sacred chants There is a great running to the dead man's body, After the manner of a funeral. Thou wouldst see the temple wave With full porticoes, on every side the troops run together With zeal of seeing: nor does a denser shower from the South Rush on, or doves so driven by a tempest, While they flee the cruel winter, gather into one. Part fixes kisses on the hands, part on the touched feet; Others snatch pieces from the consecrated body's garment, That they may be precious pledges to themselves of so great a Father. But others with silent gaze wonder, and stand Astonished; while the limbs once livid, rough with wrinkles, restored in the softness of a child. And worn out with assiduous labor, under death itself They see changed to have taken a new comeliness, Recalling by touch the tender limbs of an infant. Holy old man, surely these are the signs of thy modesty, And of thy uninjured soul, and heart chaste in all things.

[15] One could then see those whom an unclean spirit urges Howl before the doors: a great cry goes to the stars, And they testify by their roaring that the holy body is present, And forthwith the furies depart: it would be a long delay to it the possessed are cleansed To tell the sick healed by the Hero's garments. From the possessed limbs the rigid fevers, and the horrid Colds flee away, and the hostile darts of pains, And the other plagues by which human bodies are tortured. Whether the ulcers be dripping with foul corruption, every kind of disease is cured. Or fluxes of blood, or perils of childbirth, they cease. And the various species of disease and the various labors Felt the help of the Saint called upon in vows. And he who never could hear or render any voices From his first years, his organs of voice loosed, Nature wondering, the boy rejoices in his recovered Hearing: and a people near death for many days Enjoys the breath of unhoped-for life.

[16] And now three times ten times had risen the sea-born son Of Latona, after the obsequies and funeral of the father. on the 19th day after his death, Then a sign far more admirable than the others The Almighty willed to show to the earth, that with greater Honor He might adorn His servant. There lay By chance an old man, keeper of a garden, whom his known the pious gardener Thomas dying, Probity made dear to his master, because most observant of right And mindful of the Saints he had been seen for many years; And while at his last end he had lost his speech, Showing now no sense in his body, And having delayed long, suddenly, Victory, he cries, And again redoubles, Victory. By these words Are terrified whoever were present. Then Thomas explains The several things: There urged me, he says, the worst enemy, And I saw the foul places of the dark pit, he sees Felix among the Saints. And I knew many paying dire punishments: And straightway there appeared to me a band of Saints, Among whom Felix shone in a snowy garment, And there was a collar about his neck of like color More lucid, and he himself bade me hope for salvation By his exhortation, and I brought back a triumph from the enemy, And now Christ grants the victor to tend to heaven.

[17] But higher than wont rises for me the order of my song. What new liquor is this that flows from the cold marble, Then a salutary liquor gushes from the sepulchre. As balsams distil odoriferous juices? What virtue lies hidden, that a venerable humor sweats From the stone, and prepares medicines for many diseases? This is the strength of Father Felix, these the happy gifts Of his sacred body, the limbs are bidden to make the precious oil Foam, enclosed beneath the mass of the hollow sepulchre, From heaven, and to succor with wished-for things the pious people. How well the mild oil flows from the mild body of the Father! By oil kindly grace is signed, the sign Of peace the olive brings. Who would deny thee, best Felix, In life grateful to heaven? who would call thee unlike The olive? who would not believe that thou enjoyest the peace of Olympus? O ornament of our age, and new glory, Saint, Fortunate on earth, most fortunate in heaven, The time will be when the vast world shall duly cultivate Thy miracles, and a suppliant shall venerate thy altars, Heaping yearly gifts with flowery garlands: And more abundantly perhaps it will be given us, O thou whose liquor Is recounted, to give signal praises from the beginning. Meanwhile not unmindful of us, among the beloved Citizens of heaven, where thou enjoyest eternal peace, Be thou, we ask; and relieve, kind Father, our labors.