Ivo

ON ST. IVO

BISHOP OF CHARTRES IN GAUL.

THE YEAR MCXV.

PREVIOUS COMMENTARY

On the Life more recently collected before his works: his cult, and epitaphs.

Ivo, Bishop of Chartres in Gaul (St.)

BY THE AUTHOR G. H.

The works of Ivo, oftener with types struck, most recently recognized, and into two tomes distributed, offered to James Lescot Bishop of Chartres John Fronto, a Canon Regular, of sacred Theology Professor in the monastery of St. Genevieve, and in the Academy of Paris Chancellor, as he himself indicates in the very old Roman Calendar by himself illustrated. The Life by John Fronto written. He, after the aforesaid Dedication, subjoins the Life of St. Ivo, from his writings and other old monuments composed: which thence we give, in our manner into chapters and numbers distinguished, and with marginal additions and Annotations adorned. In this it is said, his last day he died in the year MCXV, December XXIII. But because those days are impeded with their proper Offices, for the preparation of the Nativity of Christ to be recited: Pius V the Pontiff in a Bull of the year MDLXX, namely for St. Ivo the Bishop to the Canons Regular of the Lateran Congregation granted, that his feast-day should be celebrated on this XX of May: when under a double rite all things of him are performed also in the Gallican Congregation, and proper to the second Nocturn are recited Lessons, but which in the Life itself nearly are contained. That however thence I observe, by Fronto omitted that there it is said to the most sacred sacrifice of the Mass offering a globe of fire from his head to flash, The Ecclesiastical cult 20 May or his head openly to cover he was seen. For the third Nocturn the Lateran ones take the Gospel from the Common, Watch because you know not. But in the Congregation Gallican is read the Gospel of the Doctors, You are the salt of the earth; and this is prescribed the Prayer, O God, who Thy Church of Blessed Ivo the Confessor and Pontiff to illustrate hast deigned with merits and doctrines; grant, that by his intercession with spiritual always it be fortified helps, and with joys may enjoy eternal. Other by others are indicated Prayers to be recited. They mentioned him on the same XX of May, Molanus, Ferrarius, Saussay, and the day before Ghinius: because on that day is celebrated the feast in the Congregation of St. Salvator.

[2] In the old Calendar of the Church of St. John of Chartres in the Valley, in these words his memory is celebrated: On the tenth Kalends of January, Memory on account of benefits in the Church of St. John in the Valley. in the year from the Incarnation one thousand one hundred fifteenth, died of good memory Ivo Bishop of Chartres, who the Canons Regular Order in this Church constituted, and the same with his things enlarged, giving for the Brothers' uses the Church of St. Faith, the Church of St. Stephen with the things to it pertaining, the Church of Luciacum, the Church of Pontegodanum, and the land beyond the pond, thirty also volumes of his books, and many others. In the Calendar of St. Quentin of Beauvais, these in particular are related: and of St. Quentin of Beauvais. The first Abbot of this Church, afterward Bishop of Chartres, gave us thirty volumes, chalices four, a golden text, and gilded four, the right hand of Bl. Calixtus the Pope, two silver thuribles. But of this Church's foundation and dedication at large is treated in the Life of St. Romana the Virgin and Martyr of Beauvais, October VIII to be given. From the Martyrology of the Church of Chartres these we select. Ivo of this Most Sacred See the Prelate, a man of great religion, of Ecclesiastical and secular affairs most prudent, and of the Cathedral Church. mild of address, in patience notable, in chastity

excelling, and as much in divine as in philosophy most learned. Who six good palls, and seven copes, and three mitres, and three tapestries for the adornment of this Church contributed. A book of Masses and Epistles and a text of the Gospels, and one Lectionary for matins he gave, and all with silver he furnished. A pulpit of wondrous beauty he constructed: schools he made: a house Episcopal beautiful and of stone from the foundation he refashioned: and with all to it pertaining, whether movable or immovable, from a handmaid free he rendered it, and the liberty itself by the stipulation of privileges both of the Roman See and of the King and of the Count, which in the archives of this Church are held, he confirmed. A certain land also contiguous to the same house, for the amplitude of the house itself, from the Vicedominus he acquired and with a wall enclosed. At Pont-Gaudin other houses for Episcopal uses he built, and the same with villas in many things he improved … All the diminished holdings of this Church and the precarious ones, into common uses he reduced, and them in future to persons to be distributed both by his own and by Apostolic privilege he forbade. Forced labors and unjust exactions, and depraved of the servants detentions, to be done through the Provostries by the same privileges he prohibited. To augment the tablet of the altar the same dying a hundred measures of wine left, and in several other things to his Church and his Clerics many good things he did. Thus far that.

[3] His Epitaph in an old parchment of Brisson and from Tavelli's manuscript in Severtius, One epitaph, is of this kind. In mind, hand, tongue, doctrine, the body's use, Prudent, munificent, affable, useful, guiltless, A firm column of the Lord's house, which by a salutary right He cherished, fortified, instructed, continually increased, By counsel, by writings, by what order it should live, by things. Whose help freely the sick, the substance the needy felt, Of this city the chief to be remembered Bishop Ivo, Here this urn awaits the coming of the Judge.

[4] Philip of the Almonry Abbot of Bonne-Espérance, another for him Epitaph wrote. another, Affection rendered him a Father, doctrine a Master, The Rule a Canon, and the Grade a Pontiff. Famous probity, humble nature, venerable A serene life, an old long one, a chaste sacred one. The Prelate dead his things to take was the custom once Of the Prince, this custom of the Prince Ivo bought off. His help the hurt, the people his teachings, the bridle the tyrant, The needy felt his wealth, for the flock the vows God.

[5] Another bring forth the Sammarthani, which is of this kind. Of the Prelate Ivo the body lies here buried, Whose honor knocks at either threshold of the pole. a third, Of law here the Prelate, the Decrees of the sacred Canons, He read through, the doctrines of the laws giving more briefly. The mystic Sacred things elsewhere are given, O King, than to thee at Reims: And thy counsellor, O King, called he departs. Him takes Hugh the Count, the walls of Chartres attempting; Whom the pious people redeem at expenses innumerable. With his money and his work he renewed the Prelate's church, He confirms John's, which lies low, the Abbey. And the Deanery of Andrew he formed and increased: Thee leading is made of Mary the pulpit of the Church. The foundations of the place he laid of Belli-Prioratus, Here of Magdalene he prepares the Church. Twenty years and two without crime the See He ruled, with upright morals and faith.

LIFE

By the Author John Fronto, Chancellor of the Academy of Paris, Canon Regular of St. Genevieve.

Ivo, Bishop of Chartres in Gaul (St.)

BY JOHN FRONTO.

CHAPTER I.

Birth, studies, election as Abbot and Bishop.

[1] Sprung of a noble stock Among those, who by the name of Ivo in Gaul were called, far above all excelled Ivo of Chartres. He in the territory of Beauvais born, from noble a blood de Altoylo, and a mother Hilemburgis called. under Bl. Lanfranc he studies: An adolescent in the more humane letters imbued, and in philosophy versed, with Lanfranc the Doctor, b Abbot of Bec, to sacred Theology effort he gave in the monastery of Bec: which also he himself taught in age made more advanced.

[2] But when seriously to the Fathers' and Councils' reading he applied himself, he is set over the monastery of St. Quentin of Beauvais and from diverse the Ecclesiastical Decrees he heaped; to him indignant that with so great intervals absent were from their canon the Canons, conveniently was present Guido of Beauvais. He once at Augusta of the Veromandui in the Church of St. Quentin Dean, of Caesaromagus of the Bellovaci made Bishop, in memory of St. Quentin a monastery constructed; and estates granted Canons there constituted in the year one thousand seventy-eighth. Over these set Ivo, the monastery with his paternal possessions enlarged, and that it with all help he might aid, with himself, laws to that end made, the regular life introduced, a man of the Canons most skilled, and of their observance with zeal most ardent. There were indeed already of old Canons regular everywhere in Gaul, and in other provinces. Long it is since c Chrodegang for all a Rule Louis the Pious took care to be published, by the work of Amalarius the Deacon, and sent into individual provinces to be observed: in which, e for the greatest part, Chrodegang's rule is contained. But by the lapse of time when relaxed had been the discipline, for it again to be restored many labored: among whom Ivo's work above all excelled. In the aforesaid monastery he was over it years more or less fourteen, now its Prelate, as in the privilege of Philip the King; now Provost, as in the Bull of Gregory VII, now Abbot, as oftener said. He without doubt while in holy leisure he enjoyed, a Collection of Canons made, which afterward into a f Compendium Hugh of Châlons reduced, and the Pannomia or g Pannomica called. Besides he taught logic: for it was the custom then, that of sacred Theology the studies in the greatest monasteries flourished: nor did that burden the Abbots themselves of the monasteries shun, as before we saw in Lanfranc, here in Ivo our one. But this office, which discharged Ivo, was the cause, why in the most ancient monuments Master and Doctor he is called. So great moreover was of that monastery and of Ivo himself of piety and of canonical observance the fame, that h many monasteries with Canons called thence either were built or restored, and from them celebrated some to the Episcopate came.

[3] Meanwhile of affairs sat at that time i over the Aitrici of Chartres Gaufridus, whom when long ago Gregory VII to Rome for simony had summoned, because there lacked witnesses to so great a matter to prove, he is elected Bishop of Chartres: dismissed his See to obtain he permitted. But Urban II him again to himself delated, at length of many crimes convicted, from his See moved, and with the Clergy and people of Chartres, that for themselves our Ivo, in doctrine and piety notable, they should choose, by his (as says k he himself) admonitions effected. ep. 40 To their vows not at once yielded Ivo, of quiet a lover, nor gaping for dignities: but, Philip the King ordering, to obey he was compelled. But Richerius Archbishop of Sens, assenting to him some of the Suffragans, neither to the election to subscribe, nor on the elect his hands to impose would: on this account that in the deposition of Gaufridus against his right it had been acted, which to him pertained, as to the nearest judge, his cause to discern and judge. There acted long with prayers and solicitations with him the Clergy and people of Chartres: but in vain themselves seeing, they make, that Ivo Urban should approach: and he into Italy having set out with the mind himself from those difficulties to free, consecrated by Urban II at Capua in the year 1092, willing unwilling from him the χειροθεσίαν (laying-on of hands) at Capua, at the ending of the year one thousand ninety-second, received. ep. 2 & 8 Thence grave discords between him and the aforesaid Bishops: who the done to the Majesty of the King injury, and the rights of Gaul by Ivo violated contending, at Étampes gathered, Ivo to reject, and Gaufridus to the See to restore attempt; with a zeal without doubt against the innocent Ivo exerted, by no means however new, and by many both before and after examples confirmed. But on the contrary Ivo the Apostolic See to appeal, after long oppositions he is admitted. the despised and violated its authority loudly to complain, which is highest, and the very name of Religion accedes, to yield all things is necessary. Wherefore Richerius himself, the use of the Pall interdicted, Gaufridus again driven out, and to his See Ivo constituted was. He what he did, narrate his Epistles to the Sovereign Pontiffs, to Kings, to Cardinals, Legates, Primates, Bishops, and men of the first rank: narrate as many as by him even written were histories. But while thence authority he defends, thence virtue he cultivates, himself not only to Gaul, but to the whole Church conspicuous he rendered. And indeed both of these things he had need especially, both for resisting vices nowhere not raging; and for enduring the evils, which he himself by his zeal vehement, and of public errors (if grave they are) by no means tolerating, upon his own head drew.

ANNOTATIONS.

the Chronicle however of Bec it is said Lanfranc a Monk of Bec the schools held, which the Prior continued: to whom in the year 1062 succeeded as Prior St. Anselm.

CHAPTER II.

Things done concerning Philip I the King.

[4] Philip then King of Gaul, with the love of Bertrada taken, her from Fulco Count of Anjou her husband took away; The nuptials of Philip I the King with Bertrada to attend he refuses. or indeed her, from Fulco silently withdrawing herself, to himself in matrimony joined: of the other Bishops of Gaul conniving, others being silent (So prone it is to the Majesty to comply, whithersoever it incline) others finally from their Episcopate yielding, because they would not either a friend or an angry have the King, against right acting. a It is commanded to Ivo, that to Paris he should betake himself, the solemnity of the nuptials about to attend. But to go he refuses: and what with voice, what with letters to the King himself, to the Sovereign Pontiff, and to the Prelates of Gaul written, this unlawful marriage constantly he cries against: which to him of Philip and Bertrada the most hostile hatred procured. But this hatred besides

he had, by whom he did not even wish to be loved: but against him he so tempered his ardor of spirit, that although he sharply restrained his lust, yet in other matters he showed himself obedient to the Royal Majesty, and most loving of his affairs and indeed of the whole kingdom. He long avoided the King's sight, and refused to come to the court, even when summoned: lest, if he were present and kept silence, he might seem to favor; but if he spoke against him, to offend the King. He did not indeed bear with impunity that great freedom of speech of his. Nor were there lacking even among the Prelates, those who accused him of headstrong contumacy, while they themselves surrendered to base obsequiousness. But the King's ministers, devoted to him through right and wrong, plundered Ivo's goods, therefore he is afflicted and shut up in prison: intercepted the revenues of the Church, afflicted him in every way and by every example, so that he had not even bread to eat. But among others in this matter the chief part was taken by Hugo, Lord of Le Puiset, Viscount of Chartres: who, while he humors the King, and fawns upon adulterers or even incestuous persons, throws our Ivo into prison; and detains him long in a certain castle; that he might break his spirit, were he not stronger than stone. For he stands everywhere unconquered. And when it had come to his ears, that the Primates of the city of Chartres and the citizens wished to free him by arms, ^b he forbade it; nor did he wish to obtain liberty redeemed by the blood and loss of his own people: a patience altogether worthy of all praise, and in no respect unlike the ancient defenders of the Church and most holy men. And why should I not have made him equal to them, when ^c William Abbot of Fécamp compared him, of like speech, to John and Elias?

[5] He would not have lacked all help, had there been another Ivo in Gaul, he acts on behalf of Bishop Hildebert, a captive: who would act on his behalf against Hugo the Viscount, as Ivo himself somewhat later acted for ^d Hildebert of Le Mans against Count Rotrocus, who had likewise shut him up in prison. For after he had in vain employed prayers, anathema being pronounced he devoted him with curses. Doing these things, the great man of great souls could not avoid hostile slander, perpetually pursuing those souls. And first of all there might perhaps not be lacking someone who would think that he indulged too much in anger and suspicion, who against the King provoked the indignation and thunderbolt of the Supreme Pontiff. But, although those seem to me to deserve well of Kings, who try either to lessen or to wash away the stains rashly impressed on their name; yet no one would dare to affirm Philip in every respect innocent, nor could he have reasons enough to show that Ivo was little favorable to him or his kingdom.

[6] As for what pertains to Philip, his deed was preceded by examples and followed by them. Many indeed, not however altogether similar, and which overwhelm his sin more than they excuse it. in the rebuke of the King, For granted that the divorce from Bertha is liable to no reproach (which however ought to have been clear both to Ivo and others, so that they would not call it into doubt) yet surely the marriage entered with Bertrada; who had withdrawn herself from Fulco by no judgment of the Church; and who by the same bond of consanguinity which she could have alleged with Fulco, ought to have been deterred from Philip; can in no way be excused. And to omit the ^e contemporary authors, great men, eyewitnesses of the matters, who celebrate and praise Ivo in a wonderful manner, he is praised by contemporary authors, so that there is no one who has spoken against him in this matter, although he did not lack enemies and accusers; Philip and Bertrada themselves, when they received the absolution of the excommunication from Lambert Bishop of Arras, acting in the place of the Roman Pontiff, confessed ^f themselves guilty, and promised that they would never thereafter come together in the presence of Bishops, as I myself read in the manuscript letter ^g of the same Lambert to Paschal II the Supreme Pontiff. There were not lacking among Princes and Prelates, those who flattered the King, namely of the kind of those whose custom it is to praise all things of Princes, honorable and dishonorable. For if there were any reason in them, why do they not protest, while these and so many other things are done in testimony of unlawful nuptials? Why do they not defend the King's innocence either by hand or by voice? while the others are silent, All things invite, O King: harassed innocence, examples, Ivo's immoderate fervor, his license of accusing: and yet they are silent, nor do they pronounce anything against Ivo. But so many Bishops, gathered so often, Cardinals, Legates, the Prince, do they see nothing, who with one voice condemn the King's sin: but never excuse it, or lessen or conceal it? But since Ivo says that Philip promised Richard of Albano, Legate of the Supreme Pontiff, that he would depart from Bertrada, until the dispensation of the Roman Pontiff, which happened in the year one thousand one hundred and second; and he himself asks the Supreme Pontiff to be lenient with the King and dispense; and it is certain from another source, that no dispensation intervened, from the praised letter of Lambert; it is a sign that those nuptials were inquired into again, and that no place at all was found for a dispensation. Epist. 144

[7] I add, that neither did Ivo have whence he should be less well disposed toward King Philip, since he knew himself bound to him by many benefits. he himself bound to the King. Nor indeed does he deny it. He acknowledges the dignity of Bishop received from him not once, on account of which, if he suffered anything human and bore a mind like the common sort, he ought to have assented to the King before all others and to his lust. But even before he came to the Episcopate, he owed the greatest things to the King. The monastery of S. Quentin having been built, and religious Canons placed there, the King by a privilege granted both confirmed the institution and the largesses made to him by royal authority. Then, asked by Ivo, he sent a letter to the Canons of S. Quentin among the Vermandois, in which he asks that they grant a prebend to the Church of Beauvais of the same name that Ivo ought to have respected Philip before all, unless he were recalled from it by that which is higher than human sense and Royal dignity.

ANNOTATA.

CHAPTER III.

Prudence and circumspection in conducting public affairs.

[8] Thence he made for himself many enemies, who went about detracting from his name, both with Kings, and with the Supreme Pontiffs. ^a Before Urban, his spiritual father, being attacked by calumnies, On account of calumnies prepared to lay down the Episcopate he wished to meet them by no other arguments than by abdicating the Episcopate. But the Supreme Pontiff forbade it, since the Episcopate had need of Ivo, not Ivo of the Episcopate. But when Urban had rushing for the worse; Ivo determined to betake himself to Rome, with the mind of divesting himself of every burden: but understanding ambushes laid for him among the Alps, he drew back his foot. Paschal moreover the Supreme Pontiff, knowing what was in his mind, ordered him to remain at his post. Yet he could not avoid incurring even his indignation: because, since he well knew how observance and adulation differ; while he exhibits the former, he banishes the latter, and does not always please.

[9] His Canons being accused of simony before ^c Richard Bishop of Albano, Legate of the Holy Roman Church, he so defended them, he excuses his own people of simony: he so repelled that crime, that he showed at the same time that the ministers of the Supreme Pontiff were to be censured with the same crime; who exact from Bishops, Abbots and others prices indeed immense, under the appearance of repaying for little documents and other trifles of that kind. It must indeed be confessed, that at that time and a little before, the crime of simony had so grown ingrained in Clerics, and the Supreme Pontiffs had so labored to extirpate it, that whatever bore even a shadow of it before itself, came under suspicion. But no one hurls a weapon, who would willingly suffer the same to be hurled back against himself: and to throw back the crime. Nor did Ivo do this, but ingenuously reported what the Canons answered.

[10] Almost all acknowledge, that Ivo alone nearly in that storm offered himself against the torrent of overflowing vices. He it is who, that a man of evil fame, John the Archdeacon, might not become Bishop of Orléans, labors with all his might before Hugo of Lyon, the Legate of the Roman Pontiff. Epist. 66, ep. 87 He it is who resists Stephen of Garlande, that he be not raised to the See of Beauvais. And lest Gaul be ample enough for his virtue, he it is who before Paschal II and Robert Count of Meulan complains, that Ranulf Bishop of Durham occupies the Church of Lisieux by a new kind of invasion, and incestuous nuptials are celebrated: setting over it his sons still boys, after the Jewish manner one to succeed the other. epp. 154 & 157 He it is who wrote once and again to Henry King of England, both for many other reasons, and also that he should not bind his daughter by incestuous nuptials. epp. 55, 60, 87, 109 & 120 He it is who with the Supreme Pontiffs, modestly however, expostulated the avarice of the Legates who are called a Latere; and their importunate appeals to the Apostolic See, of those who he censures the avarice of the Legates: are bound by the sentence of their own Pastors. Namely most observant of that See, he bore ill that disparagement was everywhere cast upon it: epp. 46, 250, & 259 whence he wished cut off the handles of detractions as far as could be done.

[11] There flourished at that time Gauffridus Abbot of Vendôme, a man indeed simple and good, between whom and Ivo a friendship was knit. Yet he writes to Paschal II that he suffers many things from the Bishop of Chartres, namely our Ivo: and from the epistles of both ^d a certain rivalry born between them may be seen, he has a rivalry with Gauffridus of Vendôme on account of the Vendôme monastery being exempted from the power of the Bishops. For this is the root, most fertile of like discords from of old, even among whatsoever men illustrious in sanctity and doctrine. And just as no authority of even the most pious men could hitherto

put an end to it; so neither did it seem to harm at all the integrity and sanctity of either party in dispute. epp. 12, 25, 60 But while everywhere Ivo inveighs against the vices of all, what wonder, if to some he is a burden, to others an object of hatred? Who could hear with equanimity that trumpet ever blaring? And if he made certain men higher in degree and in power, who would not be angered, or not avenge his dignity so often mangled? Truly whoever shall turn his mind to the manners of the men of that age, will wonder, not that Ivo cried out, but that he alone cried out, and so many others could be silent; when there was need of a strong outcry, to rouse the lethargy of men.

[12] Yet do not imagine to yourself an Ivo, an austere and iron man, who by contumacy and vain boasting of liberty would provoke fame and fate. Whoever shall have read his epistles, moderate in conducting affairs: will recognize him moderate: for often he tempered the rigor of the Canons, or admonished others to temper it: often he dissuaded Pontiffs or their Legates and other Prelates from pronouncing anathema. ep. 23 In fine he tolerated far more than he rebuked; so that we can say of him, what was once said of a Pontiff, but a profane one: Of his own accord the author of no servile opinion, and as often as necessity pressed wisely moderating. and toward Philip The anathema pronounced by Urban II against Philip, he wished long concealed to be withheld, out of a certain benevolence and propensity toward the Prince, lest any tumult be made in the kingdom. ep. 137 To the Clergy of Beauvais inquiring, whether he should set a certain guilty Canon before an Ecclesiastical tribunal, in the responses to the people of Beauvais, as the Canon law bears, or before a civil or royal one, as the King himself commanded; he judged that indeed the former was better and according to law, yet the latter was to be done, on account of the evils which threatened, unless they had a patience hardened and prepared for all things. He writes nearly similar things to Turgedus, the Abbot of Inguena, to the Bishop of Avranches, the Bishop Turgedus doubtful of opinion, whether he should obey the Legate of the Supreme Pontiff or the King. ep. 270 He says indeed that compliance ought to be rendered to the latter: but if he have not enough spirit, and do not wish to have the King angered, and Cono the Legate. let him send to the Supreme Pontiff, those who may excuse the deed done against his will. ep. 273 But before Cono the Bishop of Palestrina, Legate of the holy Apostolic See, he prays, that the Bishop of Bayeux not be branded with Ecclesiastical censure: since he is held under another's jurisdiction, which he must needs serve.

[13] But among the arguments of moderation and of propensity toward his Superiors not to be omitted, is what Ordericus says of him (I will offer his words): In the year 1103, Lib. 2. Pope Paschal came into Gaul … Then the venerable Ivo, Bishop of the city of Chartres, flourished among the chief Doctors of France in the erudition of letters both divine and secular: He receives Pope Paschal: by whom invited the Pope celebrated the solemnity of Easter at Chartres.] Moreover while he diligently attends to these things, hence the assertor of Ecclesiastical discipline, hence its greatest moderator when the place demands it; he does not omit those things which he owes both to the King and to the fatherland. And although he was a most keen defender of the sacred rights of the Apostolic See, prudent and circumspect, yet he never committed anything against the rights of the Gallican Church nor suffered it to be committed, in preserving and defending both wonderfully how prudent and circumspect. Louis VI perceived this, immediately from the time when he began to reign. For some days after Philip to weave delay to the sacred anointing of the King, out of zeal for innovating things. ep. 189 Wherefore he urged, that as soon as possible it be performed at Orléans, the Clergy of Reims protesting in vain: he procures the coronation of Louis 6, in which matter without doubt he provided for both the King and the Kingdom. Why should I report his care, by which he acted that King Louis might not stain himself with not very honorable nuptials, which Hugo Count of Troyes was persuading him to; and that he should join to himself without delay the destined bride, and his honorable nuptials, that the hope of a successor might restrain the impending divisions of the kingdom? Certainly he was greatly esteemed by the King, so that before all he was on his council. epp. 209 & 239 A man struck with anathema, and made by the Bishop, and he himself received him: so much did he value his being acceptable to the King.

[14] When Paschal II had commanded Radulf, designated to the See of Reims, that he should not bind himself to the King by any oath; he wrote that it had by no means been obeyed, because this command was both against the custom of the Bishops of Gaul, and against the right of the King; nor did it proceed from elsewhere, than from that which in men is carnal, and which seeks the things of the flesh, not those which are of God. ep. 190 To the same Supreme Pontiff writing he asks, the Supreme Pontiffs and Kings he reconciles as he can: that he never rashly depart from the friendship of the King of Gaul; lest he give to Gaul, otherwise most religious and most loving of the Roman Pontiff, miserably torn. Wherefore he perceived that human affairs cannot be safe and secure, unless the Kingdom and the Priesthood have agreed between themselves: for which thing it is necessary that the one sometimes yield to the other of its own.

[15] But there is no matter in which the genius and wisdom of Ivo more shone forth, than in the question concerning ^f Investitures, as they call them. how he acted concerning Investiture. This was at this time agitated with so great heat among Emperors, Kings, Pontiffs, that on which side the victory stood neither now nor then could you say. Ivo pronouncing on these, although now he pleases Baronius, now displeases, yet so discoursed, that he suffered no mark of heresy or error, or of schism or of cowardice to be branded either on the Roman Pontiff, or on Kings and Emperors: since the matter is neither of heresies nor of errors; and the rest, if there be no division, according to place, time and other circumstances can be diminished, increased, removed, applied, which then can undergo various acceptations and appellations. And so he judged, that investitures made by Princes were not at once to be condemned; the same permitted by the Supreme Pontiffs, by no means to be rejected; from the nature of the matter, if the good of peace bears it, to be received from the Supreme Pontiff alone; but before this often not without Kings given and received. This, I say, he judged and with great effort affirmed, and if you consult our times not without reason. He did not wish Ecclesiastical liberty to be subjected to secular powers; nor himself so to exalt himself, that he should despise or offend these. You would say from these that Ivo is another, than him whom I before described rebuking and thundering: yet it is the very same, equal toward all, if he had had equals toward himself; moderate indeed, if at that time there had been any measure of luxury, ambition, he hinders the plunderings of the Church, avarice. King Louis and his Courtiers from the plundering of the goods of the Church, whether by threats or censures, he boldly deterred: from these however he abstained, when he judged those to be enough. He tempered therefore gentleness with severity, unless perhaps when he so severely restrained Louis himself asking some paltry I know not what from him, because he sought trifles from the Bishop, that you would say he had put on a royal mind, because he was addressing a King.

ANNOTATA.

CHAPTER IV.

The goods of the Churches provided for. His death: sacred cult.

[16] Distracted by these greatest things he did not neglect smaller ones: and first of all, that he might always have his Brothers with him, He institutes Regular Canons in the convent of S. John, and enjoy their fellowship, the church of S. Vincent near the city of Chartres, built by a certain Realdus in which a body of Canons dwelt, he bestowed on them; the college of S. Stephen being added: and for these in the year one thousand ninety-nine, with the consent of his Canons, he built a cloister and temple, sacred to S. John the Forerunner: from which the monastery took its name from S. John of Vailly. It stood until the year one thousand five hundred sixty-eight, in which it experienced a lot equal to many others, the fury of the seceders and heretics. Wherefore the religious Canons betaking themselves into the city, dwelt in the aforesaid buildings of S. Stephen: or rather to say in ruins: so much were all things broken by age and squalor and tending to ruin: until in the year of the Lord one thousand six hundred twenty-four, by the work of the Most Illustrious Lord ^b Destampes, then Prelate of Chartres, the Regular Canons invited thither (who recently at Senlis, by the counsel and authority of the Most Eminent had reformed themselves to a better and holier life) built that same house from the foundations. Moreover he set the Dean of the Church of S. Andrew of the same city, the Dean in the church of S. Andrew: with the consent of his Chapter, over the College: namely Lord Odo, a venerable man, well learned in Ecclesiastical and secular matters, who should fill his own place; the ancient acts call him Abbot: which name because it was once common to Canons and monks, even after the division of secular Canons from Regulars, is sometimes attributed to both of these.

[17] He had as friends while he lived ^d Robert of Arbrissel, author of B. Mary de Rota of the Order of nuns of Fontevrault; and Bernard, he does good to sacred places Institutor and Abbot also of certain monks of S. Cyprian of Quincy near Poitiers. For these he is said to have built monasteries in his diocese; for the monks indeed the monastery of ^e Bernard of Tiron; for the women of Robert this which is called to the Cluniacs he gave the Priory of the Magdalen of Petit-Beaulieu, and assigned La Charité (a town of the diocese of Auxerre) to their monastery. The pulpit of the Church of Chartres he caused to be elegantly adorned for that time with the histories of the old and new Testament.

[18] he dies December 23, year 1115 At length having deserved excellently well of the Church, he discharges his last fate on the 10th of the Kalends of January, in the year of the Lord 1115, contrary to what Matthew Paris or Papirius Masson thought. But the Necrologies make faith of this, both of the Church of Chartres, and of the monastery of S. John, whose eulogies ^g you have described below. It does not escape me that some have reckoned our Ivo in the number of the Purpled: but they were deceived from this, that at nearly the same time flourished Ivo a Cardinal, who was also Legate in Gaul of Innocent II the Supreme Pontiff, in the year of the Lord one thousand one hundred and forty-second.

[19] These things I had to say of Ivo. Whoever shall read his epistles

will discover more. a man great in all things Let no one here require ampler praises of him. He pursued the way by which one goes to the heavens. A man great among those with whom he lived; yet greater to posterity, because to these he spoke against nothing. In stock and dignity equal to many, inferior to some, as in virtue and doctrine the greatest of all. In condition indeed and obedience subject to Princes and Supreme Pontiffs: but in loftiness of mind and constancy not even equal, but if anything beyond. Born for the highest things, and one who would be worthy of the highest, unless with the highest something were more difficult in dealing. The favor of Kings he neither despised, nor sought: he esteemed their benevolence, on account of this that he wished them well. Noble, Theologian, Canon, Abbot, Bishop, so that in a certain manner of all so he who is so great, nor does anyone envy anyone anything on his account. Belgium gave place to his nativity, Celtica to his dignity, all Gaul, Italy, England to his virtue. To Kings and Princes faithful and useful, yet not always pleasing, because both are difficult. Of the Supreme Pontiffs a most devoted son: but sometimes of them, as of men, as it were a father: so much, when the matter required it, did he summon lofty spirits. Finally so on earth he conducted himself, that he reached heaven most nearly: and freed from the body, without doubt he attained it.

[20] His memory indeed the Christians always venerated, by the indult of Pius V he is venerated May 20. but did not celebrate it on any feast day for many years. After his death however the heretics raged against him and his bones, which they are not wont to do except against Saints. And Pius V, a Pontiff of most happy memory, permitted the Regular Canons of the Lateran Congregation to celebrate his feast day on May 20, the Bull given on December 18 in the year one thousand five hundred and seventy, the fifth of his Pontificate.

ANNOTATA.

CONCERNING BLESSED ORLANDUS

LAY-BROTHER OF VALLOMBROSA IN ETRURIA.

HISTORICAL COLLECTION.

From the monuments and writers of Vallombrosa, rightly distinguishing him from Orlandus de Medicis.

Orlandus, Lay-Brother of Vallombrosa in Etruria (B.)

IN THE YEAR 1242.

BY THE AUTHOR D. P.

[1] The last part of the year 1661 and the beginning of the following year we so spent at Florence, that, although within the city we had much work to do, occupied among the Manuscripts of the Libraries, we did not nevertheless neglect to visit the surrounding places, illustrated with the bodies and monuments of Saints, the convenience of a winter, by no means harsh, inviting us to it. And everywhere indeed we were received with great charity and benevolence by the most religious men of various Orders, received at Vallombrosa in the year 1662 rejoicing that the time had come, in which they saw the memorials of their Patrons, hitherto subsisting within the knowledge of neighbors, to be inserted into that work, through which they might become known to the whole Christian world. Nowhere however did greater readiness of mind shine forth, than in the Archmonastery of the Vallombrosan Congregation, situated among the lofty hills of the Apennine, 18 Roman miles from the city of Florence. For when on January 15, 1662, having traversed that journey on foot, we had arrived there at the town quite weary; it cannot be explained, we saw the bodies of the Blessed of the Order, how greatly the alacrity of all poured itself forth to receive and cherish us; so eagerly did the Superiors and subjects, the elders equally as the younger, hasten to our service, when they understood the cause and purpose of our journey. There we spent the night in the same chamber, and P. Godefridus even in the same bed, in which he had once received S. Charles Borromeo as a guest: but in the morning returning from the Sacrifice of the Mass, which we had performed in the notable and beautifully adorned chapel of the Holy Relics, the Most Reverend Abbot received us with the chief of the Monks; and they brought us back to the same place, to behold the sacred Relics themselves, above the altar; under which, between twin columns supporting it, a title of this kind was read.

Here long lay hid the bodies of many Brothers, Who in Vallombrosa led a blessed life. in the year 1604 placed upon the altar: These piously buried in the time of Father Valerianus, Here the same Alfonsus Portaqua fitly laid up again.

IN THE YEAR 1604. ON THE 1st DAY OF AUGUST.

[2] That is, in the year 1600, in the time of Abbot Valerianus, they had been uncovered by Alexander Marzio Medici Bishop of Fiesole, and after a Process formed thereon approved, as truly the bones of the Blessed and of those anciently venerated as such and honorably buried; namely ten bodies, nine heads: for the head of one (I believe B. John the Hermit) remains in the oratory of the Cells. The same indeed in the fourth year after Abbot Alphonsus, in a structure raised above the altar, divided into several compartments had so distributed them, that fifteen caskets, behind as many crystals, appeared in most beautiful order; as it was permitted to see, removed, the notable panel which otherwise remains placed over the sacred Relics, bearing the image of S. John Gualbert the Founder. That Process, and whatever notice of each, we will give on the aforesaid 1st of August, among these B. Orlandus, as the common feast of all, on account of the memory of the common translation; for the reason that to most there is now no proper day, on which they may be singularly venerated. Meanwhile here we set forth, what concerning one of them, of the last grade of lay profession indeed, but by no means last in merits, we found: for this reason that this day is assigned to him by Arnoldus Wion in book 3 of the Lignum Vitæ, and from him by Hugo Menardus in the Martyrology, and Gabriel Bucelinus in the Benedictine Menology, said to have died May 20, 1242 all in these words: On the 13th of the Kalends of June S. Orlandus, Lay-Brother of Vallombrosa, of great virtue concerning the possessed: and in the Notes is added: The Tables of Vallombrosa treat of the same on this day, which report that he migrated in the year of the Lord 1242. He is called by some Ordandus. Arnoldus printed his book at Venice in the year 1595, twelve years after Eudoxius Locatelli of S. Sophia had printed in the Florentine Press the Life of the holy Founder, with the History of all the Generals, and the Blessed men and women of the Order. He in book 2 chapter 27 treats of Blessed Brother Orlandus, as one who flourished in the time of Benignus the 15th General, between the year 1205 and 1235; but makes no mention of the day or year of death. But the Table brought forward and described in the Process, containing the names of seven Blessed of the Order, has only this. B. Orlandus: on the day on which he died, a certain man seized by a demon was wondrously freed before his body. Whence it is understood that the Table, which Arnoldus cites, was composed about the year 1590, and sent to him remained with him; and it remains to be wished, but scarcely to be hoped, that both for this Blessed one and for the others the foundation may become known, relying on which the author could prescribe to Arnoldus so definitely the day and year of the death of each.

[3] Among other learned men, whom the Parent and Maecenas of learned men Lorenzo de' Medici, in the 15th century advanced beyond the middle, fostered and adorned, there was also Jerome the Vallombrosan. He in a singular little work to the same Lorenzo (which together with the miracles of S. John Gualbert, his eulogy written by Jerome the Vallombrosan, and a little book on the solitary life to the Hermits of the Cells, we found at Florence in the Laurentian Library) in few words disclosed the lives and illustrious deeds of the Blessed of the Vallombrosan Religion, imitating S. Jerome, writing on illustrious men; where concerning B. Orlandus he has thus. B. Orlandus, Lay-Brother of this Monastery of S. Mary, that is of the number of those, who though they inhabit a sacred place, yet differ a little from the Monks: for they are held by a laxer life, they use also a shorter habit: whom indeed accustomed to good arts, the most blessed Father John ordered to go to the market of saleable wares, whence they might bring into the monastery the things necessary for the use of the monks, lest the Monks be compelled to wander through penury of things or to go out even unwilling. He, I say, to return to my purpose, how grateful and dear he was to Jesus Christ, is easily shown; since on the day on which he migrated from this to the supernal life, a certain man seized by Hence it came to pass, as one powerful against demons, that those who for the sake of devotion or of recovering good health, betook themselves to that monastery of S. Mary, devoutly approach his sepulchre, which is shown next to the bell tower of this monastery: in which place also the bodies of certain other Blessed rest in the peace of Christ. And we living have truly with our own eyes beheld, that by their prayers incredible signs from heaven have been obtained for mortals, so that everywhere by all the neighbors they are both named and proclaimed Saints; although according to custom (as the sacred Canons will) they are not confirmed Saints.

[4] Eudoxius Locatelli indeed, in the place before cited, thus writes: In the time of the General Benignus among others there flourished in the Religion a certain Cloistral Lay-Brother, amplified by Eudoxius Locatelli. by name Brother Orlandus, who wholly devoted to divine service, as much of time free from works as he could obtain, spent in exercises of prayer; performing the other duties imposed on him by obedience, with great promptitude, humility and patience. Benign and easy toward all, he never seemed to be disturbed; but always appeared cheerful with the same countenance. He was frequent in contemplating the heavenly glory after this life, and was so caught up by it, that he sometimes passed two or three days fasting. But how acceptable he was to God, appeared in his happy death. For while his holy body was being carried out to burial, demons through the mouth of a possessed man, drawn thither by his kinsmen, that before the Relics of S. John Gualbert he might be freed, began to cry out with great howling: Was then the virtue of the Master not enough to restrain and torment us, that the disciple also rises against us? And dashing the man to the ground, The chapel itself called by his name. Have mercy, they said, on us, Servant of God: and in these words they departed, leaving the man beset by them like one dead. From this time indeed the custom obtained, that of the men to be cured by sacred exorcisms, they first try them at his sepulchre, with great efficacy proved by frequent experiments; and the chapel itself under the bell tower is called the Chapel of B. Orlandus; into which also he is said to have been wont daily to retire, to do penance and prayer on bare knees.

[5] Silvanus Razzius, in the Lives of the Tuscan Saints, published in Italian the Life of Orlandus de Medicis, with good

leave received from the Most Serene Grand Duke Ferdinand from a Latin one of the Laurentian Library, from him very different is B. Orlandus de Medicis, in which besides the name you would find nothing at all, which could give occasion to even the slightest thought concerning the Vallombrosan Orlandus. I understand however that there are some who would have it held for certain that he is one and the same, who led a solitary life first in the Piacentine territory, then lived at Vallombrosa among the Oblates. But if they refuse to give faith to Razzi, let them go to the Laurentian Library itself: there in the second Plutus they will find than that Latin Life itself under this title: On the life, penance, death and miracles of B. Roland de Medicis, who closed his last day at Castro-Bargoni of the Bishopric of Parma, 1086 on the 15th day of the month of September. They will also find at the end of the life, before the miracles of Cremona described by the hand of a public Notary, expressly stated, that in the said Castle the body of the dead man, with a very great and decent retinue of Clerics and laymen, buried at Busseto near Cremona. to the church of Busseto was solemnly and devoutly carried and buried: now Busseto is a notable town of the diocese of Cremona, about eight Roman miles distant from the city, where still is preserved the body itself.

CONCERNING B. ALBERT THE ABBOT,

OF THE VALLOMBROSAN ORDER AT BOLOGNA IN ITALY.

IN THE YEAR 1245.

HISTORICAL COMMENTARY.

Of his cult, Acts, and distinction from S. Albert the Carmelite.

Albert, Abbot of the Order of Vallombrosa, at Bologna (B.)

BY THE AUTHOR D. P.

The diocese of Bologna in Romandiola, the past century inclining to its end, when Eudoxius Locatelli of S. Sophia completed his work concerning the Vallombrosan history, numbered only two Abbeys of that Order, four Priories. Of these Priories one outside the gate of S. Vitalis, by the testimony of Antonius Pauli Masini on August 7, called S. Albert de Savena, He leaves his name to the church in which he was buried, simply to Eudoxius S. Albert, sometime had the title of a Parish church, but the name of S. Albert (when perhaps before it was simply called de Savena, with the title of the Saint to whom it was dedicated added) is believed to have received about the year 1244 from B. Albert of Paris, Abbot of Bologna, of the Vallombrosan Order, buried there and famous for miracles. Of this in the already cited little book of Jerome the Vallombrosan to Lorenzo de' Medici these things are read.

[2] There is at Bologna, near the city, a certain monastery of this our Religion, which from the name of B. Albert the temple is called of S. Albert, for in it his body is established to be buried. He therefore as in life, also and after death, shone forth with many miracles: of which one to relate at present has not seemed amiss, which we received from many religious worthy of faith both of our own and of the Camaldolese Congregation. For they said that there were at Bologna of the Beccaria certain citizens, the Commendatory Abbot, attempting to plunder its pavement, great in birth, and then flourishing in the city, powerful in riches and forces, to whom (as today ecclesiastical laws are) that monastery came in Commendation; if it is right to call it Commendation, which would be proved by many reasons to be a destruction, did not the time warn us to hasten elsewhere: but this I would dare to say, that the Christian Religion has lost almost the true names of all things. These citizens therefore, to return to my purpose, from then little by little deprived both of dignities and of honors, yet by no means perceived the divine vengeance: but, as the Wise man says, they held discipline odious, and neglected the precept of the Lord. And especially one more unjust than the rest, who although he labored with constant gout and intermittent fever, yet from the unjust work, when many of his friends advised him, did not turn aside; nay he preferred, for the possession of fallacious and fleeting things, both in this miserable life to be tortured by various scourges and straits, and in the future eternal age to be tormented, than here, content with his own and small as it is said, to live holily and justly. He therefore when he desired to adorn his palace with polished stones without his own expense, is miraculously hindered. ordered marble stones to be carried off from the aforesaid temple. But Jesus willing, by the prayers of B. Albert himself it came to pass, that not even one stone could the workmen and country-folk move from there: for when they tried to attempt so great a wickedness, soon they were miserably tortured. Turned into stupor and admiration thereby, the workmen, stiff and trembling, return to Bologna; and narrating what beyond the usual had happened to them, they vehemently extolled his sanctity. Nay, those dwelling near and far, not once a year, Seeds are blessed under his invocation. but every month flock from all sides to that place in throngs with offerings, for the sake of devotion and of fulfilling vows. There is also another thing no less to be reported, that all the farmers of the same country would dare neither to sow grain, nor to commit other seed to the earth, unless first through the grain or part of the threshed earth, brought in a basket or hamper, were blessed.

[3] In the table, containing the names and a brief eulogy of seven Blessed of the Vallombrosan Order, reckoned among the Blessed hung in the Sacristy of the Vallombrosan monastery itself, of which above, the last is B. Albert of Bologna, by whose prayers that field is both preserved and yearly rendered more fertile, so that the rustics in throngs, with baskets filled with earth, from the Presbyter of that place where he is buried, seek a blessing. Eudoxius book 2 chapter 31 narrating nearly the same things which Jerome in Latin, himself in Italian; adds, that the rustics mix the seed or earth so blessed with the seeds to be scattered through the fields, and find this most useful: but that citizen, whose sacrilegious avarice gave occasion to the aforesaid Miracle, he calls John de Beccariis, who in the year 1404 obtained that Abbey then still for his son. But he supposes B. Albert himself to have flourished as Abbot in it, is said to have died in the year 1245 in the time of Valentinus I, the 16th General, that is, between the year 1235 and 1254. Arnoldus Wion, the faith of the tables sent to him being cited, thus writes: At Bologna in the monastery of S. Albert, Abbot of the Order of Vallombrosa, who left his name to the monastery from his own name: and in the Notes he asserts that he died in the year of Christ 1245. Arnoldus is transcribed by Philip Ferrarius, in the Catalogue of Saints who are not in the Roman Martyrology, but for the year 1245 he has 1243, perhaps by the fault of the typesetters. Gabriel Bucelinus corrected this error, who in the Benedictine Menology, as before Hugo Menardus in the Martyrology, ascribed Albert to this 20th day of May, namely from the authority and faith of Arnoldus.

[4] Antonius Pauli Masini wondrously entangled everything. For since on the 20th day of May, on which this Vallombrosan Albert is placed by the aforesaid authors, he had made mention of S. Albert the Martyr, having his cult in the church of all Saints in Brainia of the square of S. Stephen, He is confounded with S. Albert the Carmelite. where his Relics are preserved; of the Vallombrosan himself, as we saw, and his church he treats on August 7, when S. Albert Confessor of the Order of Carmelites in that whole Order, and specially at Bologna, is venerated: and he adds that in the aforesaid church of S. Albert, on account of the equivocation, there seems painted on the high altar S. Albert the Carmelite, in place of the Vallombrosan. Who were the authors of this confusion, is not difficult to divine: and the age of the picture itself will easily indicate, when first it was introduced. The fortune of the church, transferred from Religious to seculars, had obscured the memory of the former Albert, and had made him almost unknown to the common people of Bologna. Hence it was easy, the cult of the latter growing famous, after the Canonization celebrated in the 15th century, and the authority together with the discipline of the Carmelites of Bologna, joined to the Mantuan Congregation, reflourishing, to persuade the people that he whom they formerly venerated there was the Saint of their own Order: which indeed I would say is to be attributed not to any bad faith, but to excessive simplicity and negligence of scrutinizing the truth. Albert the Martyr, whose Relics are in that other Brainensian church, we know of none; therefore concerning these we ask to be more fully informed, whence and when they were brought thither. For as regards S. Albert Patriarch of Jerusalem, he indeed died a Martyr: but that his Relics were ever translated from the Holy Land, we nowhere read; and the Order which venerates him by reason of the Rule received, venerates him as a Confessor.

CONCERNING S. GUIDO COUNT OF DONORATICO

IN ETRURIA, A SOLITARY.

13TH CENTURY.

HISTORICAL COLLECTION.

Of his cult, acts, translation, and family.

Guido, Count of Donoratico, Solitary in Etruria (S.)

BY THE AUTHOR D. P.

Ferrarius in the general Catalogue of Saints, who are not in the Roman Martyrology, says: In the Pisan territory, of S. Guido Confessor, and notes, Memory in the Calendars, From the tables of the Church of Pisa, celebrating him on this day. He was Count of the castle of Donoratico in the Pisan diocese: whose Life Silvanus Razzi, a Camaldolese monk, wove together in the books on the Saints of Etruria from Manuscript monuments. These things Ferrarius there, taking the Pisan diocese more broadly for the whole Province: for Donoratico pertains to the Massa Bishopric. The same in the Catalogue of Saints of Italy notes, that the proper Acts of S. Guido are wanting by the injury of the times. But what has been said, is held rather from tradition, than from any old writing, a few things excepted. Therefore from Razzi he wove this eulogy.

[2] Guidus or Guido, of the most noble Gherardesca family, Count of Donoratico (which castle is of the Pisan diocese) there having cast off the care of human things, Eulogy of his life, chose a solitary life about the year of salvation one thousand ninety in prayers, fastings, vigils, and pious meditations. But first of all he gave attention to the relief of the poor, before he shut himself up. When he had been engaged for a long time even to extreme old age in exercises of this kind, on the 13th of the Kalends of June, in the year of the Lord one thousand ninety-nine, he exchanged this mortal life for the perennial. At his migration, they say the bells of the castle, no one ringing, sounded. Callistus III the Supreme Pontiff called him a Saint, and gave to the Archbishop of Pisa the power of transferring the body from the castle of Castaneto to the city: miracles where in the Cathedral Church buried it is kept. These things there. Brautius Bishop of Sarsina celebrates him with such a verse:

The vast wilderness concealed the famous man living, The dead Saint the sacred bells sound.

[3] I know not whence Ferrarius received the year of death so definite, since Razzi (whom he alone had before his eyes) about the beginning of the 12th century, in which SS. Galganus and Gerard de Villa-Magna, likewise the Blessed Verdiana and Joanna of Signa cultivated a solitary life, suspects that Guido too came to the same, and lived in it even to extreme age, the pictures of that age being witnesses, such as at Pisa and elsewhere are seen, representing an old man, exhausted by leanness and age. The frequency of miracles, but over which time has drawn oblivion, cult. he supposes to be sufficiently proved: as indeed it is proved, from the public cult which followed it; so great indeed, that even now between Pisa and Leghorn are seen the traces of a church and monastery, in his name

erected. This monastery, while the Republic of the Pisans flourished, was inhabited first by Monks, then by Nuns, the title of the Abbey of S. Guido being preserved hitherto. The Brief of Pope Calixtus III, directed to the Archbishop of Pisa (he was Julian de Riccii, in the 42nd year of his Bishopric, of Christ 1461, having departed life) is of this kind, given at Rome at S. Peter's on May 15, 1457, in the 3rd year of his (Pontificate), in place of which to the over-careless Ferrarius it crept in to note the year 1403, since this Calixtus was created Pope only in the year 1455, on April 8.

[4] Our beloved Sons the Priors of the city of Pisa, kindled with zeal of devotion, as was set forth in their name, greatly desire, that the body of S. Guido, placed in the church of Donoratico of the Massa diocese, The translation permitted by Calixtus III in the year 1457, be removed thence: since on account of the desolation of the place, it is known to be less worthily placed. The said Priors also assert, that if the said body be transferred to their Church of Pisa, it could be preserved in a more decent manner, and the devotion of the people would rise greater, on account of which the salvation of the souls of the faithful would come forth. We therefore commending this their pious and catholic desire in the Lord, to thy Fraternity, if to this the assent of our venerable Brother the Bishop of Massa, Ordinary of the place, and of the Patrons of the aforesaid church accede, of transferring the aforesaid body, and decently placing it in thy Church, the solemnities accustomed to be observed in such cases being observed, free leave and every kind of faculty by the present we grant and bestow, whatsoever things to the contrary notwithstanding.

[5] before this attempted in the year 1450, Now that business had begun to be treated by the Pisans already from the year 1450, or (as the Pisans reckon, anticipating the beginning of the common year by nine months) 1451, as appears from their letter, given November 10, to the worshipful and excellent men, Gherardus and Simon Counts of Castaneto (which title they seem to have usurped, after the destruction of Donoratico, near to Castaneto by two miles) in which they make faith to Master Lorenzo son of John, Canon of Pisa, their orator, concerning those things which had been proposed about the body of S. Guido, as to one most well informed of their intention. But neither then did they obtain what they sought, nor was the Pontifical intercession efficacious enough; whether Peter de Urso, at that time Bishop of Massa, opposed their wishes, without whose leave Calixtus suffered nothing to be done; or whether the Counts of Donoratico and Castaneto themselves were unwilling to be deprived of that domestic protection, because either already long before or then they had received the sacred deposit itself with them at Castaneto. For (as Razzi says) in a certain book of Matthew son of John, of the late Matthew Setarioli, there is found written of this kind. I make memory, I Matthew above-written, how on this day June 16, 1459 in the Pisan style, was conducted into the city of Pisa the body of S. Guido, that is, his holy Relics. It was moreover the day of Friday (whence is confirmed, accomplished in the year 1458. what concerning the Pisan style we said: since the concurrence of the 16th day of June and Feria VI happened in the year with us 1458, having the Dominical letter A) and the Relics themselves were at Castaneto, and in a great retinue were conducted even to the greater or Cathedral church, by all the Priors of Pisa and the whole Clergy, with many torches, and a copious multitude of both sexes, both of citizens and of the inhabitants, to the praise of God. Amen. And note, that the said S. Guido was of the Counts of Donoratico, and our Pisan citizen.

[6] But rightly does that Matthew interpret the Body as Relics, The Relics of Castaneto. or the greater part of the body: for as the same Razzi observes, there remained at Castaneto (for the protection namely of the place and the domestic veneration of the family itself) in the parochial church of the place one shin, and one jaw, and certain other particles. Moreover, says the same, by a most ancient and undoubted tradition it is narrated, that on one of the Saint's shoulders there grew a shrub (the Italians call it scopa) which cut off is preserved among the Relics of the already said parish of Castaneto, and is shown to the people, and is carried around processionally on the feast of the Epiphany. And this perhaps was the first beginning of the miracles of the Saint after death, and the cause of raising from the earth and the common burial the body: just as in many other Saints we have found to have come to pass by usage: nor do we doubt, that the leaves and twigs received thence and devoutly employed, many graces also of miraculous healings were obtained. But at Pisa the Relics are shown on the Octave day of Easter, and the feast in the Cathedral and the whole diocese is kept under the rite of a Double Office of the Common of a Confessor, on the 20th day of May.

[7] Thus far Razzi, who finally to the commendation, by no means common, of the Donoratican family, whence S. Guido sprang, Born also of the same Family as he adds the following memory, anciently preserved at Pisa among the Fathers of the Order of Preachers of the convent of S. Catherine of Siena, concerning a certain one of that convent, founded in the year 1222, the Blessed (as they call him) Gaddo; who together with his brother Boniface, afterwards Bishop of Chironensis, among the first of it was reckoned an inmate. Brother Gaddus, of the Counts of Donoratico, B. Gaddus of the Order of Preachers. a most noble family and among the chief of the Pisans and most celebrated in all Italy, in riches and delights educated, next to magistracies and honors, all things despised chose our poverty, preferring it to kingdoms and thrones. But the hand which he had put to the plough, he never drew back, nor looked behind his back. Forgetful of his former dignity, he pretended no pride; he showed nothing of his own liberty, which he had sold for Christ, in his acts. Humble, abject, he followed a humble master: and as in composing his manners, he was occupied with all his might: so to learning letters he diligently applied himself. Not sparing vigils and labors, without which no virtue is procured, returning from Paris, made general Preacher and Lector of Pisa, he met his day, not without the loss of the Order: for he was hoped to turn out a great man.

[8] R. P. Antonius Tagnocchi de Terrinca, of the Order of S. Francis of Empoli in Etruria, has ready for the press a Theater of the Saints and Blessed of the Etruscan Minorites, where he reckons S. Guido among the Tertiaries of his Order; Whether Guido is to be reckoned among the Franciscan Tertiaries. and is of the opinion that he was a disciple of B. Lucchesius, whose Acts we illustrated on April 28, the first Tertiary in that Province, admitted by S. Francis himself to the habit and rule, led by the authority of the Most Illustrious Lord Hippolytus Count de Gherardesca, Doctor of both Laws and Canon of the Metropolitan of Florence, who affirmed it to himself on the 4th day of January in the year 1678: and that in the church of B. Lucchesius himself at Poggibonsi there is found an image of B. Guido, painted in the habit of the third Order. Which if they have any foundation in truth, Razzi's conjecture falls, and he lived in the 13th century. by which he says he flourished about the year 1100. But if you attend to the examples brought forward by Razzi of an exemplary life, which Guido instituted for the use of his age; you will rightly suspect that by a typographical error 1 crept in for 3, and that he wished to note the year 1300. Certainly B. Lucchesius first in the year 1221 took the habit, and died in 1260. I wish it left in the middle, whether Guido assumed the Rule of any Order: and until some older notice be produced, among the simple Solitaries I leave him, without prejudice to anyone. Especially since concerning his age nothing can be said, except by mere conjecture; and he could have preceded by many years the institution of the Minorite Order itself, much more of its Tertiaries.

CONCERNING S. BERNARDINO OF SIENA

OF THE ORDER OF MINORS, AT AQUILA IN ABRUZZI.

IN THE YEAR 1444.

PRELIMINARY COMMENTARY.

Bernardino of Siena, of the Order of Minors, at Aquila in Abruzzi (S.)

BY THE AUTHOR G. H.

§. I. Triple Acts are given from MSS. Things done concerning the Canonization and Translation.

In the fifteenth century of Christ S. Bernardino, as a new star in a dark age, shining forth with the illustration of heavenly graces, wondrously grew bright; and into the densest darkness of human folly, he propagated the gleaming rays of a celebrated life and doctrine; that the blind people, who from the straight path of the heavenly fatherland were declining, by the foregoing sanctity of life, he might direct in the fear of God, and teach by word equally and example. Thus to the Life of S. Bernardino prefaces S. Antoninus in title 24 of the Histories chapter 5. He was, not yet two years having elapsed from his death, ordained Archbishop of Florence, as we have said more at length at his Life on the second day of May. But S. Bernardino when he was passing the twenty-second year of his age, the monastic habit at Siena in the Order of Minors of S. Francis he assumed in the year 1402: Miracles wrought within the first 52 days from his death are given from MSS., and after the most holy labors endured, for nearly two years above forty, at Aquila in Abruzzi he departed life, on the 20th day of May in the year 1444, soon from his death famous for miracles. Now within the days from then fifty-two thirty miracles were wrought: which within the next sixty days, by public testimony of the city of Aquila approved, were translated to Siena by a most approved citizen, therefore destined to Aquila by the public council of Siena. They are preserved at Siena in a parchment Manuscript codex with the Illustrious Lord Hippolytus de Augustinis, Senator of Siena, and Lord of Caldana and Bailiff of the Knights of S. Stephen dwelling at Siena (as commonly they say). By the benevolence of this man Lucas Wadding had them, and in a few words for his purpose indicates them at the year 1444, number 17. Those, from Wadding's own copy, his successor Franciscus Haroldus took care to be transcribed for us, which here we give entire, each confirmed by the witnesses set down, just as they were produced before Eugene IV the Supreme Pontiff, with the letters of Alphonsus King of Aragon adjoined, given at Naples on the 13th of the Kalends of September, three months having elapsed from the death of S. Bernardino. This letter of the King Barnabaeus of Siena son of John published in the Life of the saint himself, in many an eyewitness, and inscribed it to King Alphonsus himself in the year 1445, together with the first Life written some months later, on the Kalends of April, ten months and eleven days having passed from the death of the Saint. This life, hitherto unedited, nay as far as we know not yet cited by anyone, we found in the illustrious library of the Most Eminent Cardinal Barberini, in a parchment codex, signed with the number 944, and we give it in the first place, subjoining the aforesaid miracles, whose bearer from Aquila to Siena was perhaps that very Barnabaeus, on such an occasion brought into some notice of King Alphonsus. In this Life are most exactly indicated the several places, in which S. Bernardino preached the Word of God, and at the end are named the Legates, decreed by the people of Siena to the Roman Curia for obtaining the Canonization.

[2] At the most instant supplication of these and of the people of Aquila, and of King Alphonsus and some other Princes and Counties and municipalities, by various Processes Eugene Pope IV committed to three Cardinals of the Holy Roman Church, namely the Capuan, the Angevin, and de Albertis, and he departing to the Cardinal of S. Maria Nova, to examine the life, death, and miracles. These deputed as their Commissioners the Bishops, Amicus Agnifilus of Aquila, and John de Palena of Penne: who with all diligence their

office performing, published a solemn Process, and presented it to the aforesaid Cardinals and the Supreme Pontiff: before whom several times it was treated in Consistories, and in one of them more than a hundred miracles were narrated, and corroborated by the faith of those attesting. But Eugene left the matter unfinished, prevented by death on February 23 in the year 1447. To him succeeding Nicholas V, in place of the Capuan likewise dead, substituted the Cardinal of Tarento, and destined as subdelegates, the Bishops of Urbino and of Penne: who also composed a fuller Process, and beyond the miracles of the first Process found many far more excellent, and to the aforesaid Cardinals and the Supreme Pontiff reported them. The Cardinal of Tarento being then removed, there was substituted the Bishop Cardinal of Tusculum. Moreover Angelus Capranicus, Bishop of Rieti, was sent to the cities, Aquila, Siena and others: who after some months returning, brought back things conformable to the former miracles, and besides reported great and stupendous things, which afterward had happened, publicly and in the sight of the multitude wrought. These were examined by the Consistory, and by each of the Cardinals in his own house discussed, and in a second Consistory approved: as also in the Congregation of all the Prelates, who were present in the Curia. and the Canonization celebrated in the year 1450. All these things in a public Consistory being re-read and approved, on the appointed feast day of Pentecost, the ninth of the Kalends of June in the year 1450, Nicholas V, in the year of his Pontificate the fourth, by the authority of almighty God and of the Blessed Apostles Peter and Paul, ascribed B. Bernardino to the Catalogue of the Saint Confessors, and to excite the minds of the faithful to greater devotion, seven years and as many quadragenes of Indulgences he granted to almost all the penitent and confessed, who on the day of his feast should visit the church, in which the holy body rests, and should stretch forth helping hands to the adornment or fabric of the said church, as is more fully read partly in the Bull and history of the Canonization, printed with the works of S. Bernardino, partly below in the other Acts.

[3] The other Life, which we give hitherto also unedited, is carried even to the now-related Canonization, It is written by Maphaeus Vegius, and written by Maphaeus Vegius of Lodi. He was born in the year 1406, for he testifies below at number 43 that he, a boy about twelve years of age, was often led by his preceptor in the Grammatical disciplines at Milan to the sermons of S. Bernardino, fourteen years being then passed in disseminating the word of God, and so by Vegius's own computation reported at number 55, the year was 1418, who, Martin V the Supreme Pontiff dying on February 20 of the year 1431, was passing or certainly had scarcely completed the twenty-fifth year; an eyewitness in many things, in the 2nd Life and yet his Datary he is said to have been, both by Lucas Wadding at the year 1380 number 1 and elsewhere often, and in the eulogy, printed together with the Translation of the Relics of S. Monica. Very many things by this Author were written, which we found at Rome, especially in the famous library of Duke Altemps, on parchment, in an Italic character almost throughout, namely: On the ancient memorable things of the Basilica of S. Peter at Rome, and misery of Palinurus and Charon: then a disputation between the earth, the sun and gold. Besides the Life and Office of B. Augustine. The Office of the conversion of S. Augustine. The Life and Office of B. Monica. The Life and death of the same from the words of S. Augustine. The Office of the translation of the same. The Life and Office of B. Nicholas of Tolentino. The Life of B. Peter Celestine. The Life of B. Bernardino of Siena. In all toward the end was added, and is published from a MS. At Rome at S. Peter's. The Acts of the last two Saints we transcribed at Rome in the Vallicellan library of the Fathers of the Congregation of the Oratory: of the former, the writings of S. Peter Celestine at Rome at S. Peter's, and finished on the 4th of the Nones of May in the year 1444, we treated on the preceding day, May 19: but which on this day we set forth, the Life of S. Bernardino, he also testifies that he wrote at Rome at S. Peter's, and finished on the Kalends of June in the year 1453, three years after the Canonization having been completed, finished in the year 1453. in which however he ends his writing. But the miracles, about a hundred, which he had premised, he asserts to have been chosen from those, which by the diligent care of the Judges and the faith of witnesses and examination ascertained, proved and written, had been, and very few in the former writing are had. For the rest while at number 23 he extols his excellence in preaching, he says that he himself often heard him with admiration; and that in grace of pronunciation, he was endowed with so liberal a hand of nature, that nothing more worthy, nothing more excellent could be said. Elsewhere he shows himself familiar with the Saint himself: and so at number 36 he reports, what to him had been said by him; but other things he sets forth as related to him by a certain companion of his, that we may be able to recognize his sincere faith in writing. Some of these Lucas Wadding inserted into the Annals of the Order of Minors.

[4] The body being translated into a new church after 1472 Blessed John of Capistrano, in a letter to the citizens of Aquila, sent from Germany on October 10 in the year 1452, deplores that the sacred body of S. Bernardino is shut up in a small chapel, and is touched by many, which ought to have been clothed in gold, and adorned and covered with a most beautiful new church: and exhorts, that they should be willing to build the said Church, both because to that day seventy miracles his companions had noted, besides infinite others, which could not be written on account of the too great frequency of men, or were unknown no examination being made; and because he cannot narrate the chapels and churches, which to the honor of the Saint himself have been constructed. The whole letter is extant also before the Works of S. Bernardino, printed with the Bull of Nicholas IV for constructing a temple and convent under his name in the city of Aquila, given at S. Peter's on the 10th of the Kalends of October in the year 1451. That at last was made with much expense, into which by the authority of Sixtus IV the Pontiff, a bull being given on the Kalends of May in the year 1472, the sacred body was translated on the 17th day of May: the 3rd Life is composed and given in the first place. which therefore the whole Order of Minors holds festive under the rite of a Double. There is extant a third Life of S. Bernardino, hitherto unedited and after this translation of the said Body written, the author (as far as by conjecture drawn from it itself we can gather) illustrious miracles are brought forward. And first nine are numbered of the dead raised, and five of the dying freed from the danger of death, of whom together only two had been related elsewhere; then five blind are reported to be enlightened, of whom also elsewhere mention had not been made, and so of the other miracles there recounted. These Acts, communicated to us at Rome by the Reverend Father Franciscus Haroldus, successor to Lucas Wadding in writing the Annals of the Order of Minors, formerly in the year 1570 from the original of Aquila, on parchment still extant described, should be given in the third place, if indeed (as hitherto we have almost done) here too we wished the order of antiquity to be observed. But because the two older ones, written by Barnabaeus of Siena and Maphaeus Vegius, proceed in that style, which to a fastidious reader could less please; and because of so illustrious a Saint it is first better to come before the eyes with what is more perfect; therefore the last in time, we have decreed to place at the front of the two others, which subjoined to it for the merit of their age may have the force and place of proofs, and confer authority on it, and supply not a few things, The other two MS. Acts are omitted. to be sought there by the Reader less hasty, and more loving of antiquity. Besides these three, we have other double Acts of the same S. Bernardino, equally hitherto unedited, one from a parchment MS. codex of the convent of Rouge-cloître of the Order of Regular Canons near Brussels, which likewise we found in the monastery of Corsendonck of the same Regular Canons near Turnhout, the other from a Utrecht MS. of the church of S. Salvator: both we judge to be omitted, in so great a multitude of older Acts. The cause of the omission we will indicate below more opportunely.

§. II. Other Acts of S. Bernardino composed by various authors: from these Analecta are given. The celebrated cult.

[5] Among the Acts of S. Bernardino, hitherto printed, there ought to be reckoned in the first place those, which are attributed to B. John of Capistrano, his dearest companion, and most faithful disciple: who that he might be ascribed to the number of the Saints, for five years traversed several provinces. That this may appear more clearly and manifestly, B. John of Capistrano contends for the innocence of S. Bernardino, it is pleasing from his own MS. Acts hitherto unedited and to be entirely elucidated on his natal day, October 23, to cull a few things: While S. Bernardino was living in this mortal flesh, although innocent and without spot, calumniated and accused, often nevertheless by the rich tongue of John, with the highest honor, he was from all the filth of false accusation freed and purged. Marked indeed and accused of heresy, for those especially preachings, which concerning the excellence and power of the name of Jesus and its sculpture to the Christian peoples he had made, by no one was he more strongly aided and defended, than by John. For often for the protection of Bernardino he disputed: often for him to the fire he bound himself, and often to the greatest dangers for him he exposed himself. These indeed were two most flourishing olive trees: and two great lights, shining before the Lord: who the greatest documents of manners and doctrine everywhere diffusing, illumined the world: who the way of perfection, already obliterated, renewed: who raised up the almost overturned house of Francis: who finally exhibiting to all examples of light, innumerable souls about to perish to the happy kingdoms of the heavens conveyed. These truly stood forth as renowned Princes and Leaders of the new army of Francis: whose sound went out into all the earth, and into the ends of the world their words went forth. But Bernardino was sometime the Prelate of John, his disciple and companion: John the disciple of Bernardino and companion. For that he might learn the manner of preaching, John followed Bernardino one year: he preached peace, the other made peace among the discordant. For they loved each other mutually vehemently, and a triennium having revolved for the most part the one commanded the other. But when John understood, that B. Bernardino subject to him had died and was coruscating with miracles; soon to Aquila he set out, and the sacred pledge he caused to be honorably placed, and in an iron casket secured with iron chains to be shut up, he takes care that the miracles be written down, and the miracles by most diligent examination to be written down. By the greatness and efficacy of which the canonization, before Eugene the Roman Pontiff, first he promoted; and that other Princes and peoples might promote it, with great and skillful study he incited. But lest he labor in vain, when through the prayers of his Confraternity he had asked the good pleasure of the Lord, and himself most vehemently had besought almighty God; there appeared to him at Siena in a certain cell as he prayed Bernardino the Saint, animated by him appearing, and to prosecute the holy work begun much animated him, filling him with incredible consolation. At that time indeed, in which these things were being done, there entered a certain one of the companions the cell of the man

of God, to whom also he said: The Lord pardon thee, Brother: just now I was holding a discourse with S. Bernardino. Wherefore kindled with a certain excessive devotion toward him, so afterward solicitously, so fervently, so finally instantly he urged both Eugene and Nicholas the Pope, that they caused certain Bishops to be designated to examine the miracles, he procures informative processes, which in many places concerning S. Bernardino were reported. Which Bishops indeed, going around together with the man of God to many cities, towns and castles, first composed two solemn Processes. Finally Lord Angelus de Capranica, then Bishop of Rieti, but now of the title of the holy Cross in Jerusalem a most worthy Cardinal, distinguished in virtue, celebrated in fame, and in sanctity especial, a third Process being completed, when he had traversed various places with the man of God as companion, and had made to Pope Nicholas a singular relation concerning the now-examined miracles of Bernardino; at length after the unspeakable labors of John, in the sixth year from his holy falling-asleep, by the work of the man of God, S. Bernardino was ascribed to the Catalogue of the Blessed at Rome in the year of the Jubilee, the Brothers celebrating the general Chapter of the whole Order of both families, in the sacred convent of Ara-Coeli. But in the examination of the miracles itself, certain miracles being seen wrought by the hand of John, which the man of God ascribed to S. Bernardino; those the aforementioned Lord Cardinal by no means permitted to be numbered among the miracles of B. Bernardino. But when he had asserted Bernardino worthy of canonization to the Supreme Pontiff; the servant of the Lord John of Capistrano, still living on earth, he most constantly professed to have well merited such a singular and excellent title.

[6] Whether he also wrote a Life of S. Bernardino These things Nicolaus Fara in the Life of B. John of Capistrano, in whose peregrination he had been for six years a perpetual companion, and only mentions the care expended by him that the miracles of B. Bernardino should be written down: but he does not mention either there or elsewhere, where he enumerates John's lucubrations and writings, a Life composed by him. There afterward wove together a Catalogue of his works Henricus Willot in the Athenae Franciscanae, and most accurately Lucas Wadding on the Writers of the Order of Minors, but everywhere without any mention of such a Life written by him: nay what concerning the Lives of the Saints and Ecclesiastical matters under his name were circulated, Wadding rejects as spurious and fabricated. But Antonius Amicius, in the Preface to the Life of S. Bernardino published before his works, asserts, that this Life is read in a certain Sanctuary maimed and imperfect, and what is worse under another's name, which he himself ascribes to B. John of Capistrano, and which he testifies to have received entire from his manuscript book. Wadding followed at the year 1380 number 1, asserting that Capistrano gathered into his Legend the more important things, which at Capistrano's request he had written, two years after S. Bernardino's death, Leonardus of Siena, from his earliest age familiar with Bernardino. received from the writing of Leonardus of Siena. This Leonardus is Benivolentus, with Bartholomaeus Decius sent to Pope Eugene by the people of Siena to procure the Canonization, as is read at the end of the first Life to be given below. And perhaps to this Leonardus could be reckoned those words, when of his face irradiating with a solar splendor he says, even as I myself, who these things dictate, with my own eyes beheld. But afterward in the first person Capistrano speaks, in these words. When being in Sicily I had perceived the happy death of S. Bernardino, going to the city of Aquila, that I might procure the Canonization &c. which below in the Analecta number 15 can be read, and in Surius concerning B. Capistrano in the third person are related.

[7] We doubted sometime whether it were needful to subjoin these Acts to others: Selections from that Life and others but considering that many of the same things are read in the MS. Life received from Rouge-cloître, and besides various other things by others neglected are contained in the same; some of which by Surius, but with the style changed are published; we prepared for the press, what in the said MS. was contained. But afterward fearing, that nausea would be created for the reader, since we saw several of the same things especially toward the beginning repeated, and from Surius are given below. we held it enough to subjoin to the triple Acts above mentioned some Analecta, with great labor excerpted from the said MS. of Rouge-cloître, and another Utrecht MS., and also from those which are found in Surius and Capistrano, omitting however the long excursion in praise of the city of Aquila and of the eagle (Aquila), whose nine properties by Capistrano are brought forward and applied to S. Bernardino. To these Writers can be reckoned S. Antoninus Archbishop of Florence, who departed life in the year 1459. Other ancient writers are indicated. Whose initial words we gave above, but the whole context is had in the MS. of Rouge-cloître, in which then is added. Therefore his Life among other Saints of our time it has pleased to narrate, the more instantly and confidently, the nearer the matter was done. For we have known several, who saw him in the flesh, and with him familiarly spoke. Among other testimonies of illustrious Writers, with the works of S. Bernardino are printed certain things of Aeneas Silvius, who in the year 1464 was created Supreme Pontiff and called Pius II, of Augustinus Dathus a contemporary author and others, of whom some in the Analecta and Annotations are indicated.

[8] The Most Serene Louis XI King of the French, to the honor of the glorious Confessor Bernardino, A silver casket given by Louis XI King of France, and that the Relics and bones of the holy body might be laid up; sent a silver casket of great value, as he himself testifies in the letter adjoined, given the 22nd of the month of May in the year 1481: but that into it should be transferred the sacred body, in the same year Pope Sixtus IV permitted on July 28. These letters are extant with the works printed and in Wadding at the said year numbers 4 & 5: then at number 6 these are adjoined: After many years this case for paying soldiers Philibert Chalon Prince of Orange took away, in place of which removed the people of Aquila substitute another. Viceroy of the kingdom of Naples under Charles V, and against Lautrec the army's Commander: wherefore not very long after, pierced by a twin bullet, trampled by horses and despoiled, scarcely so as to be recognized, he was found. The people of Aquila for their tutelary Saint set up another silver one, which easily cost fourteen thousand gold pieces: in which the holy body is preserved, representing the habit of the living man. These things there Wadding. But that ark by certain wheels artificially constructed is raised up, that at certain set times, no obstacle hindering, the body may be shown to the peoples. But, as Haroldus relates at the year 1472 number 8, when too frequently the sacred deposit to those coming was shown, Clement VIII, The body is shown twice yearly by the assent of the Cardinals of the sacred Congregation of Rites, by a special diploma decreed, that only twice in the year, namely on the 20th day of May, on which the holy man died, and on August 28 on which a vast multitude of peoples flocks to Aquila, it should be afforded to the people to behold; nor outside these days should it be shown except to Kings or Cardinals of the Holy Roman Church or to the Viceroy of Naples. These things there. But Capistrano notes, that when the Brothers washed the body and changed the habit and tunic and vestments, [on account of the vestments preserved he shines with miracles at Capriola, as in the hospital of de Scala.] with the books and other things they carried them to the place of Capriola outside the city of Siena: where the divine clemency disposing, very many benefits are bestowed on many sick and afflicted, who the aforesaid place visit, with devotion and confidence in the merits of S. Bernardino, and with the aforesaid habit are touched or signed. In the church also of S. Mary de Scala of the Siena hospital, S. Bernardino with so many and so great miracles coruscates, that if all were written, great volumes of books would be filled. There testify also images of silver and wax almost innumerable, hanging there. Of Capriola and the Hospital it will be read below in the Acts. That something of his Cowl is preserved at Augsburg in the Basilica of SS. Udalric and Afra writes Hartfelder part 2 chapter 48.

[9] This name is inscribed on May 20 in the sacred Calendars, after the Canonization and the Translation of the body collected, The name inscribed in the sacred calendars, such as are with the MS. Florarium the Martyrology of Cologne and Lübeck published in the year 1490, the Martyrology of Bellinus according to the custom of the Roman Curia at Venice in the year 1498 printed, and Grevenus and Molanus in additions to Usuard, Maurolycus, Felicius, Canisius, Galesinius, and others followed with today's Roman Martyrology. Likewise Antonius de Balinghem in the Calendar of the Virgin Mary, on account of the Saint's singular affection and veneration toward her; where from the Stellarium of Pelbartus he writes, that to him, reciting the Crown with great feeling of mind, the Mother of God appeared, and thus addressed him: Bernardine, my devout servant, much have I been pleased in thy devotion: for which I have obtained for thee from my son the grace of word and of miracles. And know at last that thou shalt be in heaven he attained. The same Masinus celebrates with several things in his Bologna Surveyed, that his feast with its Indulgences, the celebrated cult at Bologna, in all the churches erected under the name of S. Francis, with magnificent veneration is celebrated, and namely in the Church of the Annunciation of S. Francis on Mount S. Paul: where he is believed to have been Guardian; to have planted cypresses, which to this day are seen; that there is something of his vestments, and to his honor there was erected in the year 1453, to which had been added the Confraternity of S. Bernardino in the year 1488. There is in the same place a Church of the same Saint, by Cardinal Lorenzo Campeggio Bishop of Bologna in the year 1526 constructed, first for the nuns of S. Clare of the Observance, and then to the Conventual monks transferred. There is also in the same place in the church of S. Petronius a chapel and altar of the Saint, for the reason that there in the year 1423 through the whole Lent he preached, and the name of Jesus painted on a tablet exhibited to the people to be venerated. Nor do we doubt that in very many cities of Italy he obtains a similar cult. and elsewhere through Italy: Certainly that he had it in the Church and diocese of Milan is indicated in the Missal of that Church published in the year 1522, and in the Breviaries of the year 1539 and 1560. The same to be preserved in the Patriarchal Church of Venice and its diocese we learned from the Order of reciting the divine Office, printed for the year 1657. But beyond the rest it is to be esteemed, that his office also by the Roman Church was anciently received, as appears from the Breviaries in the year 1490 at Venice printed, and by Cardinal Quignon under Pope Paul III ordered: which Office afterward ceasing to be used, by right of postliminy restored Alexander VII the Supreme Pontiff, sprung from the city of Siena; and the same Office with the Lessons and proper Collect by all under the rite of a Semidouble to be recited approved the sacred Congregation of Rites and with his Holiness assenting promulgated in the year 1657. But the feast of the Translation, on the 17th day of May in the year 1462 under Sixtus IV made, the feast of the Translation. is indicated in the said Roman Breviary of the year 1490, likewise in the MS. Florarium, and in Bellinus, Grevenus, Maurolycus, Molanus,

Canisius, Galesinius, indicated above. That feast was permitted to be celebrated in the year 1508 in the Chapter held at Barcelona. Again in the MS. Florarium on the 19th day of May is celebrated the Canonization of S. Bernardino, but that was accomplished in the year 1450, on the very day of Pentecost, May 24.

§. III. The Chronology of the Life lived by S. Bernardino.

[10] Since the reckoning of times is the light and as it were the eye of history; and to those three Authors, by whom the written Lives we are about to give, the care was not to reduce to the calculations of the Christian era, the several things which they narrate; it seemed good, from the Life written by B. John of Capistrano, and other documents, certain chief portions of the time, spent by the Saint among mortals, each to its own years to bind. He therefore thus begins: In the city of Siena, which city is called of the Virgin, of a noble and ancient family de Albiceschis, Of a father made Prefect of Massa in the year 1377 was born the Knight, a man prudent, of good repute, humane and simple, who in the years about 1377 by the Senese Dominion deputed Governor of the city of Massa, in the Senese territory distant from the city itself 30 miles, ruled and governed his Magistracy laudably, with the good favor of the citizens of Massa. At which time Rainerius the Knight de Adventis, returning from a certain other Magistracy of a certain city of Italy and very old, hearing the good deeds of the aforenamed Tollus … the Magistracy of him being laid down, procured the same as a son-in-law, and to join to himself Nera his daughter in marriage, and to adopt Tollus as a son… Tollus and Nera… begot a son, who came forth into the light, and was born on the eighth day of September, on the day of the Nativity of the glorious Virgin Mary, the years running from the nativity of our Lord Jesus Christ 1380, on whom was imposed the name of Bernardino. Nera, Bernardino's happy mother, paying the way of all flesh, when she was of the age of 22, born in the year 1380, rendered her soul to God in the year 1383 … His soul also Tollus restored to his creator in the year 1386, the son Bernardino surviving of the age of six: whom Diana, Nera's sister, as a son governed and nourished for five years… But when he was of the age of eleven, and advanced in the Grammaticals, by his kinsmen, Christopher and Angelus brethren de Albiceschis, he was called to Siena. But when he was of the age of 22 or thereabouts from his mother's womb, that is about the year 1398, he took Brother John Ristorii as his counselor and confessor.

[11] He serves the Hospital 1400: In the year 1400, says Maphaeus, a grave and atrocious plague invaded Siena, in which the fervor of his charity Bernardino showed. But he persevered in the said service sound and unharmed for four months, Capistrano being witness, and afterward he himself lay sick for four months and more: then he served Bartholomaea his aunt, ninety years old; and she being dead, when about to try his own private strength, he had chosen for himself a house in the gardens beside the gate de Tufis, and in a secret place a little chapel and oratory had arranged with an altar and Crucifix; finally by the counsel of the aforesaid John Restorius, his faculties being distributed among the poor, by the hands of the same Brother John, on the day of the Nativity of the blessed Virgin on the sixth of the Ides of September, he becomes a Religious 1402, in the city of Siena, in the church of the Friars Minor, at the high altar of S. Francis, the habit of the Order of Friars Minor he received, under the year of the Lord 1402, but of his age the 25th completed, according to Capistrano, in whom by an error of the typesetters set down the year of age 22 is easily corrected from the aforesaid. Very few days having elapsed after the assumption of the Habit, with the blessing of Brother John, bidding farewell to the city, to the most devout Brothers of the Observance in the place of S. Francis de Colombaria he hastened… Among these a year of probation having elapsed, on the day of the Nativity of the Virgin, into the hands of his Prelate he emitted his Profession, namely in the year 1403: and his Profession now emitted, within the year the Clerical Orders even to the Priesthood he received humbly and devoutly; and on the day of the aforesaid Nativity in the year 1404 his first Mass, the devout Chaplain of the Virgin in the same place he sang, and made a solemn preaching and grateful to all on the Nativity of the glorious Virgin.

[12] Not at once when he first undertook to teach the peoples publicly did Bernardino begin to be held celebrated, says Maphaeus, for for many years he lay hidden; he grows famous at Milan 1418, until at length he came to Milan, fourteen years now passed, in which to disseminating the word of God he had always been intent: and so the beginning of his fame Wadding refers to the year of Christ 1418. In the following 1419 that he preached in Aemilia writes Barnabaeus: but I fear lest this be over-hasty. Certainly in the year 1420 at Siena he was, and saw the incorrupt body of B. Peter Petronius the Carthusian: in which year also that he preached at Piacenza, have the monuments of that city in Wadding number 4. From Piacenza moreover to Bergamo, from Bergamo to Brescia, from Brescia to Verona, from Verona to Venice the Saint passed according to Barnabaeus: which order of preaching, easily requiring a whole two years, is confirmed from the Bishop of Verona Augustine Valerio, and thenceforth in Cisalpine Gaul, when he in the year 1422 brings the Saint to Verona on November 1: and likewise from the Life of the aforesaid B. Peter Petronius to be given on May 30, where to the same year (which we can take as ending) is assigned the foundation of the Carthusians at Bernardino's exhortation. From Venice to the farthest bounds of that Republic the same Saint ran out, for the sake of pacifying the citizens; and then first he came to Verona, but from Verona to Vicenza, as from the MS. Chronicle of Vicenza has Franciscus Barbaranus book 1 chapter 86. There moreover on April 16 of the year 1423 having begun to preach, with the greatest fruit he spoke, now to twenty-five thousand, sometimes even to thirty thousand men; as from that Chronicle from day to day notes the same Barbaranus, even to the last of July. Hence moreover it follows, that the Saint into Aemilia or Romandiola at the latest came in August of the year 1423, when at Ferrara, Reggio, Modena, Bologna he could have preached according to Barnabaeus. Yet not then even could he have been asked to be Bishop of Ferrara: since that See from the year 1401 to 1431 held Peter Bojardus. Hippolytus Donesmundus urges that to the aforesaid cities of Romandiola is to be added Mantua, since at this time he says happened the miracle of passing over the river upon his cloak.

[13] Bernardino then preached at Florence, Siena, Perugia, in the year 1427 he refuses the Bishopric of Siena. Assisi, and elsewhere through Umbria, and finally at Viterbo and Rome: where in the year 1427 was dissipated before Pope Martin V, the persecution which against him had been stirred up: and soon there was offered to him the Bishopric of Siena, as appears from the letter of Antonius Cardinal Casini, after he had passed from the Senese to the Grosseto church, written in that year at Rome, on the 4th day of June, To the Magnificent and Excellent Lords the Priors, Council, Commune and Captain of the people of the city of Siena, in these words: Magnificent and Excellent Lords. This morning our most holy Lord provided to the Church of Siena the Reverend Father in Christ, Lord Brother Bernardino of Siena: concerning which matter to his Beatitude most instantly we supplicated. And as in this we have worked, so also in all things gratefully and according to your wishes we will do. These things so done it seems the Saint sailed into Liguria, 1429 again he preaches in Lombardy, and at Genoa, Savona, and Albenga preached, places by a certain anticipation by Barnabaeus named after the first preachings of Milan: since immediately from Liguria he went to Insubria, and to Milan came a second time, as has consequently Barnabaeus. For Maphaeus, then present at Milan, at number 40 writes, that eleven years being spent preaching, again to Milan he sought, now made old, the face of all men and things being changed. desired as Bishop of Ferrara 1431, of Urbino 1435, There was therefore then the year at least 1429. In the year 1431 there must have been offered to him the Bishopric of Ferrara: for B. John de Tossiniano being elected toward the end of October, of the Congregation of the Jesuati on July 24, to be commemorated by us, it happened not anymore that that See was vacant, even to the year in which John died 1446, two years after Bernardino. Finally the Bishopric of Urbino with similar success was offered and refused in the year 1435 or the following, vacant through the death of Brother Iacobus de Balardis the Dominican, the election made by the Clergy in favor of John de Praepositis being annulled by Pope Eugene IV.

[14] But before that was done, namely in the year 1432 Bernardino had returned to Siena from Picenum, for the sake of pacifying his fatherland, as rightly Barnabaeus number 18, and thence with Sigismund Emperor-Elect, who had stayed nine months at Siena, to Rome had gone: and Sigismund being there crowned Emperor on the last of May of the following year on the feast of Pentecost, returned to Siena, to finishing his books he began to apply himself, and them into the light to bring, Barnabaeus being witness; spending several years on this matter and from time to time into Cisalpine Gaul running out, made Vicar General of the Observants 1438. as writes the same Barnabaeus. Afterward, namely in the year 1438, Brother William de Casali, general Minister of the Order, for certain reasonable causes moving his mind, made Brother Bernardino of Siena himself of all and singular the houses and convents of Italy, under the sacred name of the Observance constituted, Vicar, by letters given at Siena July 22, which Pope Eugene held ratified, by a Bull in the same year signed at Ferrara as is to be seen in Wadding. In this office it happened that he ran out even into the kingdom of Naples, and at Aquila preaching before King René (which narrates Barnabaeus number 11) was distinguished by a star appearing over his head. From Aquila in the same year returned into Tuscany to the Council of Florence, he saw the fruits of the Evangelical workmen, sent by himself to the Indians and Ethiopians, and the union of the Greeks with the Latins concluded on July 7. In the following year 1440 to the Florentines, by Piccinino the Milanese Duke strongly pressed, he procures victory for the Florentines 1440 with exhortations and prayers he was at hand, believed the author of the notable victory, through himself at Anghiari on June 29 reported, as Barnabaeus describes: then he adds, that a few days after to Siena he returned, where in composing sermons three nearly years he passed: which therefore concerning the preachings of him in Picenum, Romandiola and Insubria Barnabaeus subjoins, those, as he himself intimates, for some years before had been done.

[15] In the year 1441 Bernardino, having vainly attempted to lay down his office, by an indult made to him by the Pope, he takes Capistrano as companion 1441, B. John of Capistrano took into a part of his labors, and as Visitor and Commissioner instituted him in the Provinces of Genoa, Milan, and Bologna, letters being given in the convent of Capriola near Siena on the 14th day of February; as writes Wadding, enumerating others constituted in other kingdoms by Bernardino as Vicars or Visitors consequently at number 39. Then in the following year at number 2, narrates the same Wadding, how Bernardino the office of Vicar general, held for five years, Eugene at length consenting

the Pope, altogether laid down, setting forth the causes of grave old age, and altogether abdicates 1442, of free preaching, and of approaching death. That in the year 1443 Bernardino was at Ferrara, from a MS. Codex 5356 of the Vatican Library page 13 writes the aforesaid Wadding, and that he prophesied many things concerning the impending calamities of Italy for the years 1510 and 1511, which can in him verbatim transcribed be read. Valerius Augustinus writes that in the same year on September 5, the Saint came a second time to Verona, to the same office of preaching with Brother Albert. In the same year and month of September that he came again to Vicenza teaches Barbaranus, and that there he stayed fifteen days. Finally in the year 1444 the people of Massa being pacified, among whom he had been born; and farewell being said to the people of Siena, from whom sprung among them he had grown up and longer had lived; into the kingdom of Naples another journey he set, on the next-to-last day of April, four companions being taken, Bartholomaeus Mariani, Peter Caturninus, Dominicus Guidoccii Presbyters, and Felix the Milanese a layman.

[16] On the Lord's Day and the same feast of the Finding of the Cross, he preached in the Island of the Perugian Lake, where B. James of Piceno he received into the Order: on the next Lord's Day May 10 he preached at Spoleto; and on the following Thursday before the feast of the Lord's Ascension at Civita-Ducale; on the following day June 15, he departed toward Aquila: 1444 having set out into the Kingdom of Naples, on which day although sick still he held the fast, but on Saturday at Antrodoco, where he had passed the night, having gone out, he was often compelled by the force of the disease to halt, and to rest on the ground. Here to him asking a little water, that the fever's ardor for a little while he might temper, answered Bartholomaeus, that in a deserted land, dry and waterless, there was not even hope of finding water. He ordered therefore that he should go forward a little, and ask the one who met him, where it gushed out. There met him at once a country man, who showed a cold fountain: near which while the holy man sat, there appeared to him S. Peter Celestine, with an embrace he saluted him, and said, that God had committed the pious city of Aquila to the faith and protection of both, and that he greatly rejoiced in so great a Companion and Co-patron. Indeed it seems not done except divinely, that since S. Peter who died is venerated on May 19, it happened to Bernardino to die on the 20th, and so as a continued feast as it were to be venerated: I would however wish to know whence that apparition Wadding received: for in that Life which through that whole year he cites only at the beginning in Surius, I find nothing such. Now in the year 1450, on account of the frequency of miracles ascribed to the Catalogue of Saints Bernardino, he dies at Aquila May 20. with a magnificent then temple in his honor from the foundations erected he was honored, and his body translated thither in the year 1472, and there even today in great veneration is held.

[17] The more recent Authors, who in this or the past century published the Life of S. Bernardino, both in Italian and in other languages, it is not worth while to commemorate. most praised by very many recent writers: A list of these and very many others, even of those who only in passing mention the same Saint with praise, laboriously collected by Arturus, see in the Annotations to his Franciscan Martyrology. I am deceived however, if not also many others could be added to the number, from every nation and tongue within and without the Order. In Italian certainly, also by our Vincentius Mastareus a Life published in Neapolitan types in the year 1628, I have already indicated, treating of S. Peter Celestine. Here I add, that at the end of it is found P. Bernardinus Realinus. For he (as in his Life book 2 chapter 11 is read) to the other heavenly Patrons, among whom also the Venerable P. Bernardinus Realinus of the Society of Jesus. added his namesake the Saint Bernardino of Siena, with many other names, both because to him formerly with the Bellintani family (whence he drew his stock through his mother) old rights of hospitality had passed: for accustomed was that most holy man, when through Cisalpine Gaul he made a journey, sometimes to turn aside to Carpi, the fatherland of Realinus, and to lodge with the Bellintani: wherefore Bernardinus, both the old guest of his fellow-countrymen and of his own maternal house, wonderfully venerated. Whose cause, which in the Roman Rota is being conducted, would that it be expedited sooner, than to July 2, on which he in the year 1616 closed his last day, this work should come; that to it could be inserted the Life before cited, by P. Leonardus de Anna of Lecce about the year 1656 at Castellammare published, from the Processes formed in order to the Canonization.

[18] Meanwhile from our Vincentius Mastareus, who himself with the Lives of two other Patrons of Aquila, the Life of S. Bernardino in Italian published, receive the Latin Hymn of Realinus.

O herald of the supreme Godhead, clinging to Francis's footsteps; a hymn composed in his praise. Bearer of the kindly Name, which all heaven looks up to.

Wondrously in flowering youth affected toward the most chaste Mother of God, more often thou dost visit, and givest kisses.

Siena gave a little cell, Aquila a noble sepulchre, Aquila of cities most illustrious, and the seats of the lovable Saint.

Burning in praise of the Virgin, never sufficiently praiseworthy; like a gleaming star thou art seen to shine with thy face.

Ah! how in the high ether, illumined with glory, shalt thou shine; who in the foulest earth so dost flash?

Therefore, most holy Father, me equal to thee in name, sailing through this world with the breeze of thy favor protect.

LIFE

Composed after the translation of the body.

From an authentic MS. of Aquila.

Bernardino of Siena, of the Order of Minors, at Aquila in Abruzzi (S.)

BHL Number: 1193, 1194

FROM A MS. OF AQUILA.

CHAPTER I.

The chaste youth of Bernardino: works expended on the sick and the hospital.

[1] A great gift of divine piety was brought to us in these latest days, when that most resplendent star, Bernardino appeared to the world. His pious parents being dead For he from the province of Tuscany, of a noble stock of both parents, was sprung. Whose father among the citizens of Siena himself also a Patrician; but the Mother from the city of Massa, situated in the Senese territory, illustrious in blood, but in manners more illustrious, stood forth. These indeed this only son in the city of Massa begot; and in the third year of the infant, the mother migrating from this world, left the weaned son behind; whom not long after in time death followed in the father: under the guardianship of an aunt he is brought up: so that the excellent infant Bernardino, in the sixth year of his age of both parents bereft, under the care of a certain venerable matron, once the sister of Bernardino's mother, to be brought up remained. Who since she was most devout to the glorious Virgin Mary, instructed the boy Bernardino in the best and devout manners, and to the devotion of the mother of God Mary by words and example as much as she could excited him.

[2] But the boy not only an ingenious hearer, but devoutly visited, Masses attentively heard, the sermons heard he repeats to his companions: to those evangelizing the kingdom of God he was present; and what hearing he had eaten into the little cupboard of his memory, returning home having called the boys with a devout bodily gesture, and gravity of words, as much as that age allowed, fervent announced. These indeed presages of future grace in him several thought, affirming that if that infant survived, he would turn out a wondrous herald. The little boy fasted, afflicted his little body, that the tender flesh might be subjected to the spirit, and as a handmaid might serve its mistress. he advances in studies, Nor did he afford unlawful strength to the body, lest he wage war against the spirit; and from all the enticements and wantonness of boys removed, so much in the schools he advanced in Grammatical instructions, that he surpassed his other coevals.

[3] With so great piety toward the poor of Christ was he affected still a little boy, that nothing seemed more pleasing to him, devoted to the poor, than to those asking for the love of God and of his Mother with his own hand to hold forth alms; and if ever it happened that the nurse, when there was little bread in the house, denied alms to a poor man, made sad the gracious boy, Let us give, he said, to the poor man what to me at supper should be furnished; wishing rather to be withdrawn from himself than to be denied to Christ in the poor. The devout nurse rejoiced, amazed in the boy at such preludes of future sanctity: for often the little boy before the Virgin's image weeping, and the salutation kneeling with a loving emission of a certain sigh and voice expressing she observed. and to piety toward the Mother of God: For all the vows and prayers of Bernardino day and night were borne toward the Virgin: by her devotion and grace inflamed in his tender age, fasting on Saturday, with a laudable course as long as he lived he persevered ^a.

[4] All indeed his works allured the eyes of those beholding, so that not only to boys lovable, but also to the citizens of Massa wonderful, and worthy of all praise he seemed. Nor wonder, since he was by nature notable, comely in form, adorned in motions, grave in gait, with a modest and lowered countenance, adorned with excellent manners, and from his earliest age nothing but the virtuous thought and spoke. In the year therefore of his age the eleventh Bernardino, in manners and grammar beyond what his age demanded endowed, from the City of Massa by his uncles to Siena his fatherland was called, that to the liberal disciplines under more learned preceptors he might more perfectly be able to attend. At that time at Siena shone that mirror of honesty John of Spoleto, he studies Ethics, not only a preceptor of Moral philosophy, but also a school of manners and of virtues: to whom the youth betook himself, a most upright zealot of all chastity, in doctrine and manners by him equally to be instructed. Since however the same Bernardino was a vessel solid and filled with every virtue: who with so great fullness of grace was prevented, that he was a mastership and exemplar of all chastity to the other youths: and none of them dared anything rashly speak or act unchastely before Bernardino with impunity. And if perhaps to them, made to his companions a mirror of chastity: conferring among themselves some idle and less honest things, sometime Bernardino happened to approach, turning aside from the discourse they said: Lo, Bernardino is at hand. Of his virtue and grace witness bore John of Spoleto, his preceptor; affirming that he never had a disciple, in chastity, manners and virtue more excellent, who nothing by nod, word, or work base perpetrated. Great indeed the faith of the preceptor attesting, but greater the virtue of the working disciple. He grew in age, and with a richer grace was suffused: and imbued with the liberal disciplines, to the sacred Laws of the canons turning himself, he gives attention to the Canons and sacred Scripture: for three years to study he attended: and the Codices of sacred Scripture reading through, and all his former studies lightly esteeming, and to the marrow even introspecting, in its moral and mystical senses by days and nights he labored.

[5] But indeed for confirming and protecting the manners of life, and the precious crown of chastity preserving, the reins of his former abstinence he did not relax; but in vigils, prayers, enrolled in the fraternity of the Disciplinati, and disciplines persisting, nothing else with his mind he seemed to conceive, except his Creator to acknowledge; and seizing the hour of day and night with tearful groans poured forth prayers; and with a richer virtue of spirit animated, humble and abject, the insignia of the doctorate, pride and popular airs lightly esteeming, an upright youth, to a certain Fraternity of the Disciplinati, in the great Hospital of S. Mary de Scala in the city of Siena, to be enrolled he procured; that more easily in the house of the Virgin day and night serving, the active life he might so cultivate, that yet the contemplative he might not desert. For this house was of great holiness

renowned, nor were any admitted to it except approved and most worthy men; the place, I say, a fountain, an exemplar, and family very many most renowned and spiritual men came forth; first of all that most fervent first of the Jesuati, ^b John Columbinus: hence the Founders of the most worthy Congregation of Monte-Oliveto ^c: hence ^d Petronus de Petronibus, who afterward made a Carthusian, illustrated that same Religion: ^e hence also innumerable Religious, cultivating various Rules, drew their spiritual origin: but the latest of all Bernardino surpassing all, in the house of the Virgin like a new star and shining sun shone forth, who besides the ancestral institutes of the Disciplinati, he leads an austere life: by fasts, hair-shirt, scourges his delicate body afflicting, and sleeping clothed, that on boards or rough straw he spread; and the works of corporal mercy toward the languishing, in the same house of the Virgin, with the most ardent office of piety he exercised. That sole title of the holy house of the Virgin had so drawn out his heart, that unable to conceal the inward affections of his mind, through the exterior senses as if languishing with love he disclosed them. And because the form of the glorious Mother of God Mary, whom with all the effort of his mind embracing, with carnal eyes he could not see; a certain most elegant image of the Virgin, ^f painted above the gate of Camollia of Siena, on account of his singular affection toward the Mother of God, daily as youth and grown man with loving glances he contemplated, that through the visible picture to her invisible beauty upward he might be borne. But Bernardino was in the house of the Virgin, like an Angel, serving: whose life and integrity the Senese admiring, truly good, truly holy with a public voice as it were proclaimed: in whom no less of prudence and gravity, than of holiness shone; in whom nothing of superstitious and affected goodness, nothing of ostentation, nothing but moderate and constant, nothing but seasoned with salt appeared; who rightly to govern his affections, and rightly to command his own mind seemed able: whose so exceptional fervor of charity God willed to be proved by even more manifest indications.

[6] When in the year one thousand four hundred, in the time of the jubilee, a certain universal plague, the plague raging, which the epidemic disease they call, had come upon almost all Italy, and so greatly raged at Siena, that an innumerable number of pilgrims, seeking Rome and thence returning, to that most renowned Hospital of S. Mary de Scala at Siena resorted; very many sick, and infected with the epidemic disease, from this light migrated: so that for three continuous months and more, daily twelve or sixteen, and sometimes many more, died. At that time such a disease raging, there died the ministers of the house almost all, serving the sick; the most devout women also, and very many ministers being extinguished by it, seasoning food for both sexes of the sick, Priests and Clerics ministering the Sacraments, the apothecaries preparing ointments and antidotes. Horrible therefore was that place from the number of the dying, and horrible with the stench of the ulcerated, so that none of those beholding it could be found, who gratis or for any price given would protect the sick. The languishing wept, and cried out for mercy on themselves: anxious also the Prior ^g and Rector of the Hospital, a most excellent man and fearing God, in the relief of the poor according to his strength labored. But so bitterly perceiving this raging disease of the epidemic, consternated in mind, and to the solicitous Prior of the hospital, and thinking that with whatever money given henceforth for the sick ministers could not be found, to the blessed Virgin, in whose honor that notable Hospital had been erected, not without tears and devout prayers he turned; and the same with the highest he besought prayers, that the sacred house dedicated to her of the ministry of those serving deprived she would not desert.

[7] Piously indeed it is to be believed, that the Mother of mercy brought help to the wretched by opportune means. For suddenly Bernardino, who had now reached the twentieth year, instigated by the spirit of fervor, and with the love of the Virgin kindled, whose house with so horrible a slaughter was endangered; the occasion of merits being received, that saying of the Saviour revolving in his mind: That no one has greater charity, he offers his own service: than to lay down his life for his friends, and that Christ for the salvation of the world on the wood of the cross laid it down; intrepid, not in what way he might be able to escape this horrible plague did he begin to meditate, but how grateful to the Virgin, and to Christ in his neighbors obsequious, he might be able to exchange death for life. John 15, 13. And by most ardent charity overcome, by no labor terrified, by no fear of death struck, the Master and Prior of the Hospital going to, in ministering to those languishing with the pestilent disease most ready he offered himself. Whom the Prior not without tears beholding, with grief at once and joy was suffused. He rejoiced in a wonderful manner for the benefit of the sick: and sad and groaning for the danger of the most elegant youth, in these words Bernardino he addresses: I have compassion, son, on the sick and on those laboring with this savage kind of disease; but for thy most flourishing youth no less I pity. Thou knowest that this contagious pestilence is hostile to every sex, and to the young especially: for I sufficiently fear, lest wishing to bring help to those in danger, thou thyself also to the number of the dying be ascribed. To whom maturely on the contrary with ardent mind Bernardino, by no means fearing to die for Christ, ready to die for Christ. says: God is powerful, if he will, both my life unharmed to preserve, and to the sick to afford aid: but if he shall determine otherwise, and that by the same slaughter and disease I am to die, for my neighbor's sake willingly death I will undergo, which the Son of God for the salvation of the human race of his own accord underwent. Then the Rector of the Hospital, by such sayings perceiving the spirit of God to be in the mind of the youth, the keys of almost the whole house to him consigned.

[8] But the burden and care of the languishing and of the pilgrims coming now being undertaken, and unable alone to satisfy the calamity, by his exhortation he acquires companions: very many of the Disciplinati of the aforesaid Fraternity, youths his associates, whom he had known more fervent in the works of piety, he convened; and with holy admonitions their hearts, to perform a like work, he inflamed; affirming with how many reasons, that those laboring with such an epidemic disease in affording help exposing their life, of a certain kind of martyrdom the palm attain. Matt. 25, 40. Nor can there be lacking to us, what by the voice of the Saviour is set forth; What to one of these my least ye have done, to me ye have done. Behold the reward of works in the midst is set: but by what excellent way to attaining it we may come, by the Evangelical heralds testifying we are admonished; The kingdom of Heaven suffers violence and the violent seize it. Matt. 11, 12. Let us therefore do violence to our own selves, nor for our neighbor to die let us greatly fear. What so great and beautiful as in time of peace to come to the crown of martyrdom? If we die, for Christ certainly we die: by which death both the reward is increased, and every crime is excluded, and every consummation and state of life is adorned with martyrdom. This is the foundation of life and faith, this the protection of salvation, this the bond of liberty and honor. Death indeed makes the more upright life, death the more leads to glory. For what to us with this light, to whom eternal light is promised? what with the commerce of this life and nature, whom the height of heaven demands? Among the glory of all more beautiful is the title to die for Christ, and a more upright crown is marked. Now death is to be despised by us, for whom Christ was slain. Before our eyes I pray let there run together the examples of the Lord's Passion, let there run together the rewards offered, since those showing mercy shall obtain mercy.

[9] By such words moved ^h youths not ignoble, kindled with the ardor of fervor and piety, to parents and all friends from such a contagious ministry withdrawing them bidding farewell, with them he strenuously assists the sick: to Bernardino most ready they offer themselves, together with him if such things befall having promised, in the most bitter epidemic disease pious works exhibiting, the stipends of merits to receive: and Confession being premised and the most holy Communion taken, all unanimous with Bernardino as leader, not without the admiration and joy of the sick, to that most sorrowful house of the Hospital betook themselves. But Bernardino purging the stinking house with fumigations and continual fires, and disposing the turns of the watches, in due order all things most prudently arranged; day and night assisting the sick, and the stinking filth and putrefaction wiping away, whatever was necessary he ministered. Nor from the saying of attesting Paul did he depart, Who is weak and I am not weak? 2 Cor. 11, 29. He rejoiced in those recovering, had compassion on those suffering, groaned with those groaning, and with the dying was afflicted, as if he too with a compassionate affection of mind were to die; and with fiery words very many in the last agonies, of the Divine mercy distrusting, to the path of salvation he recalled: and by no labor broken or by vigils, by days and nights all the Sacraments of the Church to the sick to be ministered he procured, and with his own hands to those cauterized applying medicines, drew out the corruption: sometimes, he buried unburied bodies. By which thing very many by his zeal, care and diligence escaped unharmed; giving immense thanks to God, and to his servant Bernardino. Such were, in the sacred house of the Virgin, by Bernardino the laid foundations of holiness. At length by divine piety every contagion of the disease from the city and Hospital entirely eliminated, the air being rendered healthy, the disease ceasing he returns to his own house. Bernardino and his associates, although very many of them died of the disease, to their own houses returned, bringing back the fruit of good works. But all the Senese people him, as a lamp set upon a candlestick, admired; and the greatness of so notable

ANNOTATA.

CHAPTER II.

His progress in the monastic life. The fruit of his sermons.

[10] But when Bernardino with so pious a work perfected had returned home, Longing for a holier life, he began to be stricken with a burning fever, which we can suppose to have been inflicted on him by the Lord rather for the accumulation of merits than for any other cause: for the most clement Lord so moderates all things, that all this which was done, may seem an exploration of virtue rather than the infliction of punishment. Infirmity indeed removes the fuel of sinning, represses faults, and at the same time promotes to salvation. 2 Cor. 12, 9.

He had learned indeed, the Apostle attesting, that Virtue is perfected in infirmity: and that of the Saviour revolving in his mind, Those whom I love these I chastise, he began to higher things for Christ's name to be borne more attentively his heart to apply: and with a most firm purpose he decreed, about to fight for Christ, that no commerce thenceforth with the world he would have. Apoc. 3, 19. Not long after a time having elapsed, restored to his former health, solitary places alone seeking he went; and a richer fervor of spirit having conceived, fleeing continually into a little field uncultivated and wooded more secret and solitary sitting, he strove to pray more earnestly and to entreat, outside in a little field he gives himself to penance: to pass the day in mourning, with vigils and weepings to lead the nights, all his time with tearful lamentations to occupy, the ground his bed to cling to, on the food of herbs and roots and the cold drink of water feeding, of himself taking experiments. After the manner of those wishing to contend in the stadium, he persisted in groans assiduous, lest inexperienced into so notable and singular a contest in vain and with peril he should descend: and with frequent prayers he besought God, that to taking the habit of that Religion his mind he might kindle, where more freely he might fight for God.

[11] And when prostrate he prayed more fervently than usual before the effigy of the Crucified, the ineffable charity by which us he loved revolving in his mind, who in a narrow manger born, in poverty brought up, in humility conversant, by persecution wearied, by passion consummated, at length for the salvation of all naked fixed to the cross, in a holocaust offered himself; he understood thence taking vigor, that his fatherland was to be left, and a loss of his patrimony to be made; and because no one to retiring from the world prepared or expedited could be, whom his faculties as fetters held; which by an open lesson Christ taught, teaching those present and forewarning all for the future. Matt. 19, 21. If thou wilt, he says, be perfect, sell all thy things, and give to the poor, and thou shalt have treasure in the heavens and follow me; his goods among the poor he distributes: which both the Apostles, and under the Apostles many, and the Seraphic Francis and his poor little offspring and several often did, who both their goods and parents being abandoned, with indissoluble bonds to Christ adhered. And perceiving that no one can follow Christ, who by the bond of patrimony is detained; nor seek heaven nor mount to high things, who by earthly cupidities is weighed down; all and the ample riches of his patrimony to the poor ^b he dispersed, lest he could be conquered by the world, who whence he might be conquered by the world had not; with constant purpose Francis's footsteps to imitate, and the naked Christ on the cross placed to follow he established. There was at that time in the city of Siena a certain venerable man ^c of the Order of Minors, illustrious in life and holiness, who when in the province of Bosnia against the Manichaeans for thirty years, that their errors he might confute, with zeal of faith very much had labored, now worn out with age, since he was a Senese, to his fatherland had come. He by all was held a most excellent man and of singular holiness: to whom Bernardino as drunk with the spirit approaching, and all the hidden things of his heart laying open, with the highest prayers him besought, he receives the habit of S. Francis at Siena: that him to the Order he would receive, and to the militia of the Seraphic Francis enroll. Then the old man glad and exulting, since concerning Bernardino so notable things he had heard; beholding this recruit young in age, strong in body, pleasing in aspect, illustrious in knowledge, and what above all is precious, in entire faith and ardent fervor excelling, on the day of the Nativity of the glorious Virgin Mary, with the great expectation and joy of all, to the Order received. And when him with a mean tunic he clothed, and with a rude cord girded that old man, by the Holy Spirit taught, with a great voice as if foreseeing the future exclaimed: Today a strenuous soldier is given to us, who most rich fruits into the granaries of the Lord shall gather: which because it came true, declared the outcome. And by the counsel of this venerable Father, Brother Bernardino to the most devout place of Colombaria was led. For this place in the Senese territory hedged with shady groves, he migrates to Colombaria, removed from the secular tumult, to those wishing to attend to contemplation and newly entering the Religion was especially dedicated. Here a true imitator of Evangelical perfection, for Christ made obedient, and nothing besides the habit the cord and breeches possessing, all the time of his novitiate so greatly advanced; that he who had newly come, to his elders became a shining lamp and notable of holiness.

[12] The Brothers admired in him the austerity of life, and his benignity toward the rest. For nothing so laborious or contemptible was to be handled, that he would not with his hands most readily handle it. To the sick he ministered aid, devoted to piety, and going on bare feet through many miles, the procured alms of bread and wine on his own shoulders carried: and like an Angel serving in the temple, psalming and praying day and night as to a present God, as a sacrifice morning and evening, his heart and mind he offered: and not only the fasts, which by the Rule were enjoined, he fulfilled, but very many Lents and abstinences, content also with bread and water alone, rigid he performed. to mortification, By disciplines, hair-shirt and vigils his body he subdued: and a humble servant of God, subject to all for God's sake, since he reckoned himself the vilest sinner before all and useless, before the Crucified's effigy with innumerable groans mercy from the Lord a suppliant demanded. And the more grateful to God with greater gladness in giving thanks more fervently was excited, because by the indulgent heavenly Godhead's descent he had entered the most holy Religion, in which flourishes a placid and faithful tranquillity, a solid and firm security, so most bitterly he bewailed, to meditation on the suffering Christ that for grief his heart seemed to be rent; and pierced with the sword of compassion he wondered at the Son of God's peregrination, flight, thirst, hunger, heat, cold, temptations, persecutions, bonds, scourges, mockeries, most bitter griefs, and bearing for himself the cross to mount Calvary, stripped of his garments, fixed to the wood of the cross, with the points of nails in his hands and feet most cruelly wounded, with a strong cry having sent forth his spirit. No less was he pierced when the grieving mother, and the dead son embracing he meditated. But this continual meditation of the Passion, elevating his mind, to arduous things at length inflamed it.

[13] His novitiate time being completed, and afterward the sacred Orders being received, at length he is ordained Priest, compelled by the virtue of obedience; and wholly with love toward God inflamed, the solemnities of Masses daily he celebrated; and with a more ardent flame of heavenly desires kindled, he began to feel deeper streams of charity; made a Priest and on loving thoughts persisting, what he could to God here living offer more pleasing with the eye of his mind he considered. That in manifold and many ways formerly speaking God to the Fathers, in the Prophets spoke; then to us in his Son, in the Apostles, Martyrs, Confessors, and Virgins; that by their examples and divine preachings, and heavenly words made conformable to God, and already fallen, to penance we might be provoked. These things Bernardino thinking, thirsting for the salvation of souls, a cross of great weight on his own shoulders bearing, he thirsts for the salvation of souls: naked from the place of Colombaria even to the Castle of Saggian, as drunk with the spirit first to preach he came; not in the learned words of human wisdom, but in the truth of the spirit, the most holy Father Francis's footsteps imitating. Yet humble Bernardino dared not, much less to assume the office of preaching, but not even to ask leave of preaching. But since a city set upon a mountain can by no means be hidden, it happened, that the Prelates of the Order, his incredible holiness, the fervor of devotion, and in him the skill of the divine Scriptures perceiving, enjoined and commanded the office of preaching to him. To which humbly assented the man of God, perceiving with a sagacious mind, that this by a divine gift had befallen him, that souls, whom the devil had made adverse to God, by the word of salvation converted he might recall. But because the arts and snares of the ancient enemy of overthrowing he had learned, taking up the office of preaching, by which the unprepared soldier of Christ, if not solicitous and watching with his whole heart he find him, incautious he deceives; not unmindful of the crying Apostle, I chastise my body and bring it into subjection, lest while to others I have preached I myself become a castaway; his former austerities of living, to Christ more strongly adhering, he observed. He knew indeed, that a soldier could not be fit for war, who has not been exercised first in the field; nor obtain a crown in the stadium, unless he meditate the use and skill beforehand. 1 Cor. 9, 27.

[14] There were not lacking those who from this so to God pleasing office of preaching would withdraw him, the body's debility and the hoarseness of his voice adducing. The man of God assented, he is freed from the hoarseness of his voice: and as if from the begun work to desist wishing, by the goad of conscience he was urged: for it seemed neither right nor equitable from the perishing world to withdraw the words of life. And when perplexed in mind, what was to be done, he meditated; this counsel was his, that to the Lord lifting his eyes he should beseech him, that from the inveterate infirmity of the throat, by which the pronunciation of his voice was hindered, by the glorious Virgin's intercession he might deserve to be freed, if the begun work of preaching he ought to perfect. And since easily can be obtained, those things which are predestined; and predestination itself is so by almighty God placed, that to this the elect, by asking, deserve to receive, what to them almighty God before the ages disposed to give; with Christ as leader and the Blessed Virgin's prayers magnificently he grew strong, and an invisible fiery globe from heaven to his throat came, which the inveterate rust of his tongue and the hoarseness decocted. Which admirable thing perceiving the servant of God Bernardino, and with the ray of divine light overspread, he understood this to be God's will, that in preaching he should persevere: he fervently preaches the word of God and with so much greater fervor of mind, and the impulse of the holy Spirit to prosecute he began the begun work more fervently, as more remissly perplexed he had exercised it: and led into the mountain of the new light, and the harvest much and the workmen few perceiving, and with a fiery coal cleansed, like a torrent overflowing; that most holy name of Jesus (which Paul the vessel of election to the Israelitic sons had preached and to the gentiles) the cities of Italy, towns and castles and villages whatsoever traversing, to the languishing Christians and tepidly leading their life he announced; and from the path of faith the straying, by the protection of this holy name to obtain mercy, to penance he recalled.

[15] For at that time Italy, full of crimes, prostrate lay, and the discipline handed down by the former Saints in augmenting his patrimony: and forgetful what their elders, under the Apostles and the rest following, Dominic and Francis and very many others, announcing the way of salvation, before had done, with insatiable ardor of cupidity to enlarging their faculties applied themselves. All flesh indeed had corrupted its way: there was in those who ought to fight for Christ no devout religion; not in the rest entire faith; not in works mercy, not in manners discipline. There were men not swearing only rashly, but perjuring themselves; and with a venomed mouth cursing each other, with pertinacious hatreds mutually they dissented. The laws consented to sins, and with usuries multiplying the interest was increased. The roads were closed by robbers, the seas beset by pirates, and so great a rage of Guelfs and Ghibellines everywhere had grown hot, that with a bloody horror with mutual and fraternal blood was wet

Italy. Impunity for crimes was acquired, not by the tenor of innocence, but by the magnitude of savagery. What can in human affairs more bitter be said? It was the discipline of parents toward their sons, that they should dread each one of the adverse party, and glory when they had cut throats. So great a observance and faith of superstitions had grown ingrained, that times in performing and beginning buildings and Egyptian days to be kept they venerated with a more observant religion, than divine institutes are kept. The world seethed with magic arts and sacrileges, in incantations for curing infirmities they used: and by divinations the future investigating the men of that age, and magic prestiges abusing, men deceived. Rarely on festive days about to hear Masses to the church at that time they convened: the most holy Body of Christ was not taken with Confession premised except once a year; nay very many scarcely in death confessed received Communion. There was no fear of laws, the games of fortune forbidding: but the players of dice and knucklebones to certain gymnasia publicly convened, where with impunity such crimes were frequented. Feast days also and solemn were not distinguished from ferial, unless perhaps the frequency of peoples indicating it, going to diverse kinds of spectacles.

[16] Which the man of God perceiving, esteemed a most famous preacher, and on the perishing world having compassion, confidence in God being assumed he began both remote cities, and notable places, and provinces traversing, vices and virtues, punishment and glory to the faithful to announce. And so in the very preachings the favor of supernal grace flowed to him, that he became a most famous in all Italy Preacher; and so pleasing to all, that from his mouth the hearers seemed to hang; and as another Apostle sent from God, struck with stupor, as if immovable they wondered. For his words were penetrating the inmost things of the heart; speeches chaste equally and fiery, to the division of soul and spirit reaching. So great was the concourse of peoples of both sexes, that before light in the squares for the most part each one convened, and to hear the word of God chose a place fitter for himself. Daily before he ascended the pulpit about to preach, wholly elevated toward God, the solemnities of Masses he celebrated. Of the neighboring cities and towns on all sides an innumerable multitude, both of religious and of seculars, flocked to him to be heard. he moves the flowing people to penance: Infants were carried on their fathers' shoulders; little ones from their mothers' necks hung; nor by the labor of the journey overcome or afflicted with hunger, with so great ardor of attention, from the man of God's gracious mouth proceeding words they received, that the grace of the holy Spirit on them from heaven seemed to have descended. Nor wonder. For there stood a wondrous herald, prevented by the unction of the holy Spirit; and that each one should do penance, and the wrath and offense of God by fasts and weepings appease, with a strong cry the groaning people he admonished. For God gave to him the spirit of compunction, and contrite confessing each one his own fault with the greatest devotion the most holy Communion frequented, who never or for many years the Lord's body had not received. But what fruit by his preachings to the Christian religion accrued, it is not of human strength into the midst to bring forth. For who could easily narrate, how many cities and dissenting peoples, with civil and intestine discords laboring, to a quiet and tranquil peace he reduced? How many singular enmities of citizens, and of the men and places of diverse provinces, in which bloody wounds and slaughters had happened, he corrects public and private vices, to peace he reformed; how many capital, most bitter, and inveterate already hatreds he took away, and radically extirpated? how many wanton youths and painted women, in the enticements and wantonness of this world ensnared, to a better fruit of life he converted, it would be most difficult indeed in words to express.

[17] Feast days, in which that certain servile works especially rustic should be done abuse had introduced, as the sacred Canons command, to be observed he took care, and the aforesaid servile works and all labors he removed. To the temples of God and the Priests in them ministering the highest veneration to be exhibited dogmatizing he preached. Very many honest needy maidens in matrimony were placed, and by his heavenly admonitions converted the rich endowed them. But wretched women very many, leading their life on the wage of the brothel, by his sermons to the laments of penance returning, he reforms honesty of manners. with public money to matrimony were joined. Foreign garments and cosmetics conferring beauty on the face, and adulterine head-dresses and precious ornaments, besides masking faces, dice, knucklebones, triumphal ^d little cards into the marketplace were brought, all to the fire to be given and burned. Then the prince of this world was cast out, and the fervor of the Christian religion grew warm. There were erected hospitals, the gulfs of usuries ceased, robbers and usurers restored what was taken; the patrimonies of orphans and widows reintegrated were returned; there were constituted through the world religious monasteries of men and women, and the fallen were reformed, in which great Colleges of virgin girls, consecrated to God, to the spouse Christ day and night served. Not easily could one narrate how many most flourishing adolescents, youths, and old men, all things left, to diverse Religions betook themselves, to fight perpetually for God.

ANNOTATA.

CHAPTER III.

Miracles wrought in his life. Bishoprics refused, rivals overcome, pious death.

[18] Nor wonder if such notable works at that time coruscated to the world, when the sermons of his life the holiness and the following signs confirmed. Brother Bernardino, He heals an ulcerous girl: and the whole people had flocked to hear him; a certain John son of Antony Petruccii, having a daughter of one year ulcerated with two wounds, by the judgment of physicians incurable, so that from one of the chest the breath went out, and from the other the viscera appeared; after his preaching, together with his wife, the aforesaid daughter to the place of S. Francis of the said city of Rieti into the cloister he carried: and both kneeling the sick daughter at his feet laid down, showing the ulcers, and for her liberation from him help likewise imploring. Whom the holy man with pious eyes beholding, the sign of the Cross made over the girl, to the parents said: Trust, the Lord Jesus will afford his grace to her. Which also was done: for the following night the parents rising, found the daughter restored to entire health, and only the traces of scars in the flesh appearing were seen.

[19] No less in Prato, a town of Tuscany, a miracle happened. For when the Man of God Bernardino for forty continuous days with great acceptance had preached in the aforesaid town, all the people of Prato with so great veneration cultivated him, that the man of God wishing to depart, a youth of Prato trampled by an ox, and to the neighboring cities the word of God to evangelize, each one for exceeding love and devotion to him flocked, his blessing to receive: and so was he hemmed with so great he could. And when between the first and second door of the gate of the holy Trinity, by the whole people surrounded he was; a certain untamed ox, from the stable of a certain neighboring gate leaping out, on account of the multitude of people began to be terrified; and made fearful, toward the said gate directing its way, very many by the neck, horns, and feet attacking, to the ground prostrated. Among whom a certain adolescent, ^b the son of Nicolaus Laurentii, was so by the said ox struck and broken, that as if dead from the ground he was lifted up: and at once a great cry was made among the people that the adolescent had expired. he restores him sound to his parents. These things hearing the holy Father, groaning said: This hour whatever good God has wrought in the land of Prato, the ancient enemy has tried to take away. And by compassion moved, he came to the place, where the prostrate adolescent as dead lay lifeless: and his eyes to heaven lifting for him God beseeching, and with the sign of the cross him blessing, to those standing by said: By the grace of God this one will be sound, take him hence. Which was done. For the holy man pursued his journey, and the adolescent to his parents alive and unharmed was restored.

God wrought, confirming his sermon. For at Rome, At Rome he heals: the king's evil, when a certain little boy of five years with the king's evil was sharply vexed, Andrea his grandmother hearing the celebrated name of Brother Bernardino, then there for the first time preaching, in the virtue and merits of him much confiding, the said boy to the man of God brought, that for his salvation to God prayers he might pour forth and likewise heal him. To whom smiling the holy man said: This work the saints and friends of God: but go, confess thy sins thou, and those who are nearer to him, and afterward leading him return to me, and for him we will beseech God. And when so it was done, the following day the woman of great faith the boy offered to the man of God, in the place of S. Mary of Ara-coeli there lodging: who prayer being premised the boy with the sign of the Cross blessed: but the boy at once, by the virtue of God and the Saint's merits free escaped, nor afterward of such disease's trouble anything perceived.

[20] In the City of Spoleto a certain woman, by name Martha ^d; for six years with the greatest infirmity burdened, nor able except by others' arms aided from her bed to descend, at Spoleto a bedridden woman; nor to take nourishment, so that by very many insane sometimes she was esteemed; the blessing of the man of God received, sound and unharmed is rendered, and to giving thanks to God the whole city is excited. In Arezzo also a City of Tuscany, when the holy man one Lent frequently had preached, and from their vices the wicked had recalled; while on a certain day the whole people to a certain most devout church had gone out, and near the said city of Arezzo had convened, at Arezzo he stays the rain importunate to his sermon. and there the word of God announced the holy man; a very great rain coming on so to inundate began, that almost all the people rising to depart prepared. But he trusting in the Lord, exhorted the people, that all with him should beseech God, that the begun sermon he might be able to perfect: and with the sign of the Cross the air he signed, and suddenly the inundating rain ceased. But the sermon being completed, and scarcely the people the gates of the city having entered, so impetuous and stormy a rain descended, that all cried out, that that rain in the time of the preaching, by the holy man's merits and prayer, in the air had been detained.

[21] Not only did the holy man by the virtue of God, to the languishing

very many confer health, [At Milan during a sermon he sees the soul of Tobia of Siena then dead received into heaven:] but the absent also as if present with the eye of his enlightened mind more clearly he beheld. For when in the renowned city of Milan the man of God for several days had preached, it happened, that on the first day of Lent while most frequented suffering he sustained; and after some space of time returning to himself, not without the admiration of all standing by leaving the incomplete sermon, as if alienated in mind from the pulpit descended. But asked by his companions, why thus failing in the sermon the incomplete preaching contrary to custom he had left; when at first the cause to disclose he had refused, by greater prayers adjured, the humble servant of God into these words bursts forth: I saw Tobia my sister, whom always as a mother I have venerated, at the same hour the debt of human flesh to have paid at Siena, and her soul clad with the stole of immortality to the heavens to have ascended. For this ^f Tobia had been the daughter of Diana, the sister of Bernardino's mother; a widow, with fasts, vigils and disciplines serving God in the habit of the third Order of B. Francis, by her own deeds and manners by all approved. Which when his companions had received, not as if incredulous, but holding it with sure faith, to seculars very many the series of the aforesaid vision they related. Of which wondrous vision the Milanese wishing to have certainty, cautiously ^g a scout to Siena they sent, who concerning Tobia might inquire. And they found by a most faithful relation, on the same day and hour, on which the holy man had foretold, Tobia laughing, to have sent forth her spirit. In the city also of Lucca of the province of Tuscany, when the holy man there most fervently preached, at Lucca he knew vessels lent to him miraculously restored. a certain devout man certain victuals and two little flasks of wine through his son to the holy man of God for alms sent: and on the second day the boy returning, sent by his mother, that the empty flasks, the platter and napkin he might bring back; one of S. Bernardino's companions he found, and to himself the aforesaid utensils to be returned demanded. Who answered: All things, son, thou hast received back. To whom the boy said: By no means, Lord. The Brother having gone in, after a little delay returned, and said to the boy: Go, and tell thy mother, that in the upper chamber upon the chest she should search: and all things she will find. Which words through the son to the mother announced, beyond measure marveling she herself, that the chamber and chest he should know, since neither the holy man himself nor of his companions any one ever in that house had been, all things according to the words of the messenger she found: and that through the prayer of the Saint done esteeming, the absent also to him as present likewise she understood.

[22] But with how great ardor of charity he instructed the peoples, witnesses are his infinite preachings, There and at Arezzo preaching he is seen with little torches which to the people usefully more than subtly he set forth: in which with so great veneration, and so great admiration of a new light proceeding from his mouth he was heard, that stony and arid hearts, soft and fleshy were rendered. For when in the city of Lucca the holy man mellifluous things in his sermons to the people belched forth, a certain citizen devout to God with his own eyes several times beheld, as it were a flame of fire from the mouth of the holy man proceeding, and the effigy of a solar ray exhibiting, and from his mouth as it were glowing sparks went out and returned; and so that ray from the mouth of the holy man to the length of one arm, only while he preached, to go out seemed. In the city also of Arezzo a certain most approved matron, saw, or to belch forth a globe of diverse colors. while the holy man preached, from his mouth as it were now of blood-red, with the holy man's breath going out. At another time also, when ^h a certain youth of good will, but tepid in fervor, consulted B. Bernardino, whether the Religion he ought to enter; such from him he received an answer: Concerning this, son, God is to be entreated, that what to thy salvation is more expedient, to thee he may deign to insinuate. And when the holy man had touched the youth's hand, By the touch of his hand he warms one tepid in spirit, so intense was the heat made in the arm of that youth, (although then there was great cold) that a fiery arm to him it seemed, as afterward he himself related; who by this sign the religion fervently entered, after very many years in the Religion with a holy end his life concluded. All which signs nothing else to us to intimate seem, except that cold hearts by the spirit of his mouth and his touch grow warm. There were instituted with Bernardino as leader, both as in the books which he composed on the Christian religion, he writes useful books: and on the eternal Gospel, and to posterity to be read left, more fully is contained. For he published these books, lest so quickly the usefulness of his doctrine should pass, but to posterity should endure, that innumerable even dead he might teach: by whose doctrine are admonished all, that vices they should extirpate, and glory eternal should covet. From this fountain of doctrine all the notable preachers of the Gospel have drawn, who most rich fruits into the granaries of the Lord gathered; and fruitful always from them in the people works of salvation sprouted, who from Bernardino's footsteps of preaching by no means deviated.

[23] Truly it is not to be passed over, devoted to the Mother of God, how devoted to the Virgin he notably preached of her, and from heaven how manifest signs, confirming his sayings, the whole people who was present beholding, appeared. Accustomed was the holy man very often among the people the glorious Virgin with the highest praises, especially in her festivities, so to extol, that the words as if from heaven to draw he seemed: and, if it may be said, to her love he excites others: in reproaching vices and commending virtues the rest of his time evangelizing he exceeded, but in the praises of the Virgin himself he conquered. For so notable things concerning the blessed Virgin mystically and anagogically into the midst he brought, that almost the hearts of all hearing with the fiery speech's sword piercing, to her devotion deservedly all he excited; and with divine and virginal love languishing, continuing in prosecuting the Virgin's praises, while he preached he cried out: On the day of the Nativity of the Blessed Virgin born, on the same day however times being revolved reborn, the religion I entered of the Seraphic Father Francis; on the same day professed in the Order, on the same day my first Mass I sang; and on the same day my first sermon to the people I made on the Blessed Virgin; by whose love and grace I wish also on such a day from this life to migrate. And by this devotion moved, and to her honor he constructs churches: several churches in honor of the Virgin to be built he procured, and houses dedicated to idols he consecrated as temples of the Queen of the heavens. For in the city of Arezzo, when the holy man most fervently the word of salvation announced, and the crime of idolatry reproached; he learned a certain fountain near the city of Arezzo, which vulgarly Fons-tectus was named, by almost the whole people, and the men and women of the neighboring region to be greatly venerated: for there to the devil the cult of latria was exhibited; there boys, as if by a new kind of baptism to be purified, also in the place of a superstition abolished by him with certain observances and oblations were observed; there prestiges and the rites of idolaters in contempt of the orthodox faith were exercised. Which most wicked kind of idolatry the holy man in a public sermon detesting, himself the whole people accompanying, and Crosses taken in hand, to the profane place came; and by his hands, and the running together tumultuous people's work utterly was overturned that place, and to the ground leveled: and there by his admonitions a certain church was erected, under the title of Holy Mary of the Graces. In which, at the invocation of the glorious Virgin, on very many benefits are conferred, and even to the present day are wrought miracles, and to the languishing health is afforded, that by the merits of the Mother of God that of the Apostle may be fulfilled, Where iniquity abounded, let grace superabound. And what concerning the blessed Virgin the holy man testimonies, reasons, and truths elucidating the Virgin's glory in his preaching adduced, heavenly signs to the whole hearing people faith attesting confirmed. For in the time of René King of Sicily on this side of the Faro, preaching of her as crowned with 12 stars, while the holy man in former times in the renowned city of Aquila, in a great plain of a field evangelized the glory of the glorious Virgin; and with love and the fervor of grace kindled, with a crown of twelve stars the same mystically laureate he preached; and he himself is crowned with a star: suddenly and the crowd crying out, a most lucid star was seen, with a great ray of light circling about his head. So great indeed the splendor of that light shone, that by the King himself and many thousands of men ⁱ who stood by it could more clearly be beheld. Which wonderful portent, both all that the holy man had taught most true confirmed, and by a future presage the heavenly man, as a shining star, the city of Aquila in the future after death about to illustrate indicated.

[24] This man of God suffused with heavenly dew, such did he in all his life show himself, that by the rectitude and integrity of his life, and against those detracting from his fame he prevails: and by the exuberance of charity, humility, benignity, the mirror of all Religious he was held. For since on account of his preaching and most holy works, the greatest concourse of the faithful to him was made, and by all with the highest veneration worthy he was esteemed, and his praises all Italy deservedly sang; there were not lacking those pierced with the dart of envy, who with a canine tooth gnawed him, and his fame, doctrine and dogma likewise depraved. But the man of God, in the rectitude of his conscience and truth confiding, Christ and B. Francis for armor against those detracting from him assuming, to the nourishing City and Apostolic See flew; and first by Martin the fifth of happy recollection heard, not only from the calumnies brought against him was purged, but also permitted, that at Rome publicly he might preach: and there for several months, in the most sacred Basilica of the Prince of the Apostles first, and through diverse afterward of the nourishing City's churches on almost every day the word of God wondrously he evangelized. But the ministry of the word in the City being finished, to the neighboring cities betaking himself, those which by partialities and civil discords desolate he had found, to unity, quiet, and concord he recalled.

[25] Time then proceeding, and the Church of Siena being vacant, he refuses the Bishoprics offered, of Siena, the holy man to the same Church, by common consent and equal vote of the whole clergy and people of Siena, is elected Bishop: and there were sent therefore three times noble Orators, Clerics and laymen, to the aforesaid Martin the fifth of happy recollection, to pursue the business of the election. Nor to the wishes of the Clergy and people of Siena was the assent of the supreme Pontiff, and of his Brothers then of the Roman Church Cardinals lacking: but the holy man himself, contrary to the purpose of his mind such things to be agitated perceiving, lest the desire of his fatherland and of so great a charity in him the zeal and affection to esteem lightly he might seem, and the Episcopal dignity and pre-eminence in other Bishops not to approve; to the Roman Curia again returned, and before the very feet of Lord Martin set, the Episcopal dignity formerly, and those

all who it worthily and with the salvation of the souls committed to them administer, much he commended; but afterward just causes and probable he pleaded: by which neither to himself, nor to his neighbors, nor to the Senese Church to be expedient he proved; into the midst adducing the sentence of Paul, who when concerning others he had said, He who the Episcopate desires, a good work desires; of himself says. 1 Tim. 3, 1 For God sent me not to baptize, but to evangelize: nor by the persuasions of the Supreme Pontiff and of the Roman Cardinals, or by the prayers and tears of the aforesaid Orators, could he be induced, that to the election he should give consent. Excused at length by the Supreme Pontiff, from his Holiness and the Most Reverend Cardinals with good favor and leave departing, to his wondrous preachings and other most holy works, with greater praise and veneration of all, more fervently he turned himself. For not, as in former times, to a like twofold election of himself made in the Church of Ferrara and of Urbino, of Ferrara and of Urbino: would he assent; safer judging such a dignity to venerate, than to attain ^k.

[26] When at another time also by rivals he was vexed, under Eugene the fourth the Supreme Pontiff; again against rivals his doctrine is confirmed: and his Holiness his doctrine, knowledge, preachings, life, manners and dogmas most diligently had caused to be examined; at length by his patent and Apostolic letters, the knowledge, doctrine and life of him deservedly and most worthily he approved ^l. Yet not did the holy man, by such injuries provoked, from the undertaken office of so notable almost obliterated and falling, both by the example of his life and by the words of doctrine, more fervently he strove to renew. For to him it was not ignominy to suffer from the Brothers, what Christ suffered: for neither he who hears, but he who does the reproach and injury, is wretched; not he who by a brother is torn, but he who tears a brother in the law a sinner; and when the harmful to the innocent injury do, those suffer the injury who to do it believe themselves. For no grief was in the man of God concerning the incursion of present evils, who had confidence of future goods. Finally not he himself, as a house upon not by contumelies and reviling voices was he broken, in whom the strength of hope and the firmness of faith flourished; through the very things which crucify and weary us more knowing himself to be corroborated. The austerity of life did not terrify him; not the gravity of infirmities, or by diseases, which in his body very long he tolerated; and in spirit more than in flesh lively, by the firmness of mind the body's infirmity he overcame: so that of him that most common problem may be verified, Once conquers he who at once suffers: but he who remaining always in pains contends with grief, is not conquered, daily is crowned: for the longer the persecution or the fight, the more sublime is the crown.

[27] This man therefore most holy Bernardino from the very cradle to Evangelical perfection was consecrated; all Italy with his sermons he illustrates: who in the vineyard of God a cultivator and workman designated, the work enjoined on him for forty-two years exercised; and by no labors broken, and no vigils sparing, for twenty years on each day, unless perhaps by a journey or infirmity hindered, on a work so most healthful he toiled. And himself unspotted from the contamination of this world keeping, first in his very self the yoke of Christ sweet he embraced: and so by the example of his life and by sacred preaching he advanced, that almost through all Italy he renewed the Gospel. Of this indeed most rich fruit witness is all that province of Lombardy, witness is Etruria, and finally all Italy. The holy man had a treasure hidden in an earthen vessel. For a virgin he was, therefore and on account of his preserved virginity and even to the end a virgin he remained, as very many of the Brothers, who the holy man of God's life, manners and deeds curiously exploring observed, afterward most firmly attested. Nor to this truth was wanting the testimony of a man of great holiness, Brother John of Capistrano, who concerning this to the magnificent citizens of Aquila his letters directed, which then Eugene the fourth the supreme Pontiff read through. By these indeed he attested, that the holy man of God Bernardino, through all the time of his life, his flesh unspotted from all corruption had preserved, and his virginity unviolated at the time of his death to the Most High had borne. For this venerable and most approved Brother John of Capistrano, when several times of the whole Cismontane Family of the Order of Minors of the Observance had been general Vicar, this truth perhaps from the man of God Bernardino out of obedience had received, since the holy man out of humility to conceal it had striven. That also already formerly Bernardino himself, by a certain sickness in the eighth year after his entrance into the Religion afflicted, worthy of a double crown. and believing himself for certain not to escape, to some importunely urging revealed. By the grace of which heavenly gift with a double crown was he to be endowed, one indeed which to the word of God evangelizing is exhibited, the other which to virgins and those restraining the petulance of their flesh. And if to secular soldiers it is glorious, that the enemy being conquered they return to their fatherland triumphing; how much more and greater is it, the devil conquered to paradise triumphant to return.

[28] at length seized by disease Wishing therefore the remunerator of all good works God to Bernardino, his servant, his in the vineyard of the Lord most faithful workman, a worthy reward to render; and after the labors subdued, the world conquered and trodden under, him to the Lord by a glorious journey to come; in this order the strenuous soldier to the heavens he called. For when from Siena setting out, into the province of Abruzzi to preach to come he had determined; and his last sermon, not far from the city of Aquila, most laboriously had completed; with a certain fever and the exuberance of a flux his intestines being loosened afflicted, into the city of Aquila on a little ass carried, in the Convent of S. Francis for several days languishing he remained. At Aquila the Sacraments being received he dies. And perceiving himself to the palm to be called, with all the Church's vital Sacraments fortified, when his body's dissolution was imminent, no longer able by voice or nod what he wished to signify, himself little by little from the bed (in which clothed he lay) drew away: and when on the bare ground to lie down he tried, his eyes to heaven fixed with a glad countenance as if smiling, his glorious spirit sent forth: and the journey of virtue and faith being finished, to the embrace and kiss of the Lord, the Lord himself calling, clothed with the stole of immortality, he came. But he died his day the holy man in the year of the Lord one thousand four hundred forty-four, in the year 1444 on May 20 the eve of the Ascension. but of his age in the sixty-fourth year, on the twentieth day of May, on the Vigil of the Ascension of our Lord Jesus Christ, on which hour solemnly at first Vespers that Antiphon the choir sang, Father, I have manifested thy name to men; but now to thee I come. But by this divine counsel piously we believe, that on such that as Jesus Christ, the redemption of human salvation being consummated, to the Father by his own virtue about to come himself professed; so of his servant, of his most glorious name the herald, who him before Kings, Princes, nations and peoples with untiring acclamations had preached, of that Antiphon the truth, and the assertion of Jesus Christ himself by merits and grace, with perpetual felicity's fruit following, by the sign of eternal predestination might be verified, to whom be praise through infinite ages. Amen.

ANNOTATA.

CHAPTER IV.

His Canonization and the Translation of his Body.

[29] But when the holy man, the mass of flesh put off, to those things which God prepared for those loving him, ineffable goods, had come; Lest the body be carried to Siena, the people of Aquila hinder it: his associate Brothers a casket prepared, that that sacred body and heavenly pledge to Siena they might carry. Which beholding very many, with pious clamors all the city they filled, crying out, Dead is the holy man Bernardino. Suddenly there ran up an innumerable multitude of men and women, to that sacred body to kiss. But the elders and citizens, who presided over the government of the city of Aquila, that most holy body as soon as possible snatch from the hands of the associate Brothers, who it already in the casket to be carried had placed: and it drawing out and honorably adorning, to very many most faithful deputed citizens to be guarded they delivered, that on the following light to all the people to be seen in the church it might be laid. But after that day, on which the celebrity of the Lord's Ascension solemnly was kept, when according to custom into public the body had been brought, which being brought into public, and everywhere the people flocked for the sake of seeing and kissing it; what his life had been, and in the sight of the Most High how his works pleasing and acceptable had been, God himself wonderfully and more earnestly to his faithful declared. For so many and so notable, most evident and magnificent prodigies, after his to paradise passage, by his merits and intercession, to very many imploring his help, the divine clemency openly exhibited, that in no way indeed in so many portents could the truth itself be denied.

[30] For at the same hour of the day of the Ascension, on which the bier into the Church had been brought, before all one Pasqualis Father, Two lame are healed and there, beyond the hope and expectation of all, upright he in mind and faith, with both his sides upright, on which he most grievously before limped to walk, by the divine virtue of God affording it, deserved: which with greater even faith and devotion began to inflame of the arriving people the flowing on every side crowd. Which with his own eyes beholding Antonius de Bagno a citizen of Aquila, who with one of his sides so much shorter had been born, that not except with the body very much sloping to the ground he could walk; the divine help being implored, upon the blessed man's body full of faith he cast himself; and suddenly both shins being made equal, as if the distorted one to be drawn out which was shorter to him it had seemed he boasted; and unharmed rendered, to the holy man's praises to be extolled the people the more incited. And when richer his gifts and prodigies appeared, the whole people, which with great reverence to the funeral obsequies of the body had convened, his rather seemed to celebrate natal solemnities, than anything funereal to perform. Which perceiving the peoples of the neighboring cities, males and females, adults and the unripe, in throngs to the city of Aquila flocked, with tears and jubilations crying out, S. Bernardine, help us. And those who with various languors were detained, from neighboring, and remote towns by beasts of burden carried, or otherwise brought, before the bier were laid, and very many sick, that that sacred pledge touching, from their infirmities they might deserve by the holy man's intercession to be freed: at whose holy body's contact many and very many were healed. And so for several days that most holy body unburied to the whole people visible remaining, of a cell of spices rather, than of a corpse the odor to exhale seemed.

[31] In the whole city and its territory ceased the mechanical arts, and rustic works were silent: festal days solemn were kept: a great noise of drums and an immense applause of the whole people, by day and by night burning lamps, in the sacred house of B. Francis, where the heavenly pledge resided, a certain unwonted kind of joy and jubilation of the city of Aquila introduced, so that heavenly rather than earthly inhabitants they were esteemed. For the hearts of the partisans and the dissenting minds of the citizens into so united and confederated concord and peace had come, that nothing else with appeased jealousies they cried out, except blessing God, who the holy man Bernardino, with so many wonderful signs coruscating, to the desolate city of Aquila as a Patron and Intercessor most lately had aggregated. Not after many days indeed all the provinces of the Kingdom and of all Italy, hearing that the man of God Bernardino had died his day, and the wonderful things which through him God wrought, him truly holy with a common and public voice proclaimed: and in almost all cities and towns, which by his salutary admonitions and most fervent preachings rightly had been instituted, obsequies through Italy are celebrated. while he led his life among men, by the whole people solemn obsequies were prepared, which rather of his natal day, than of funeral honor the cult exhibited. The whole common people was excited to the holy man's devotion; and in diverse regions those languishing with infirmities, imploring his help, vows to the holy body sent, and that Evangelical was fulfilled; The blind see, the lame walk, the deaf hear, the lepers are cleansed, the dead rise, as below in its order will be set forth. Matt. 11, 5

[32] On this account the lofty city of Siena, of so memorable the fame daily growing; lest of so great a gift to it by the Divine majesty conferred unmindful or ungrateful it should be found, The city of Siena sends to Aquila those who may inquire about the miracles: but praises rather to the Most High and thanks with exultation should render; wishing besides with great gravity such wonderful prodigies, if true they were, as was asserted, with true faith to prove; a public over this council being held, a certain most approved citizen of its own to the city of Aquila destined, that, if so many and so great were the miracles which of him were reported, more diligently he might explore. Which most approved citizen, so pious and holy a business, by his city imposed on him, with a glad mind and devout intent receiving; to the city of Aquila as quickly as he could betook himself: and what fame had divulged most true finding, and the existence of the truth itself the very fame to surpass; and their relation being received whatsoever he found before his arrival miracles done, others also besides which he himself beholding through the holy man of God God wonderfully wrought, each describing he noted: and these then into a public form reduced, and with attestations very many subscribed, to the same city of Siena he transmitted. Which from the Senese city itself with the greatest jubilation of mind and devotion received, that of so great a brightness in their city newly arisen the splendor and clearness to all the faithful of Christ more lucidly might shine, their noble Orators to the Apostolic See at once it destined, that of so notable signs and miracles the Supreme Pontiff Eugene the fourth they might inform; for the Canonization to be obtained it presses: and likewise to him they should supplicate, that to some of the Most Reverend Cardinals of the most holy Roman Church he would deign to commit and command, that concerning the austerity and holiness of the life and continence of the aforesaid man Brother Bernardino, and concerning his preachings, knowledge, doctrine, the truth of his miracles, and other things in so great a business necessary and opportune they should most fully and most diligently inform themselves; and whatsoever through this kind of most exact information should be ascertained, to his holiness in consistory they should report: that the aforesaid being true, to the holy man's Canonization with all celebrity and due solemnity he would deign to proceed, the people of Aquila do the same that whom God with so many wondrous portents adorned in the heavens, the faithful of Christ ought also on earth to venerate. Not less before the Holiness of the Pontiff did the city of Aquila, which so precious daily of the miracles which by the holy man's merits were wrought, the supreme Pontiff's ears more struck; on account of which also moved the most illustrious Prince and Lord, Lord Alphonsus King of Aragon, and King Alphonsus, first concerning the premises most diligently informed, before the Supreme Pontiff much labored, with immense fervor of devotion urging and supplicating, the most holy work of the said Canonization the sooner to expedite.

[33] At length moved the Pontiff, of the signs the man of God's holiness attesting the ascertained truth, rather than of the Counties demanding this, the King and of many faithful of Christ by intercession; all things which to so arduous a work of Canonization to pertain seem most diligently completed, which the evidence of miracles being proved very many Consistories for this cause alone to be treated convoked: and there narrated and by the faith of those attesting corroborated very many, but in one especially Consistory assembly of Cardinals assenting, this matter to an end even to bring much desired. But by death prevented Eugene himself the fourth unfinished the Canonization of the Saint left: to whom succeeding Nicholas the fifth, and several times by the same whom we have related requested, that what his predecessor death hindering had not done, he himself fulfill would deign; maturely and most gravely so arduous a cause having pursued, when many more most clear miracles coruscated, the blessed man Bernardino to the Catalogue of Saints he ascribed, they obtain the same in the year 1450. in the Church of the Prince of the Apostles at Rome, on the day of Pentecost, in the year of the Lord's Incarnation one thousand four hundred and fifty, but of his Pontificate the fourth year, with immense joy and applause of the whole world, was kept; but in the sixth year after the holy man taken away to the heavenly kingdoms came. So pleasing was to all peoples this Saint's Canonization, that no hamlet of Italy was so very small, which by solemn processions this notable day did not venerate: and through the world in great cities and towns very many churches, to his holy name dedicated, they erected.

[34] But the renowned city of Aquila, which such and so great a treasure deserved to possess, A beautiful church being built at Aquila, a noble temple and place of the Brothers, to the holy name of Bernardino to be dedicated, as soon as possible after his to the College of Saints inscription to be constructed they decreed b: which at length with much expense perfecting, with a new ornament of precious stone to adorn they procured c. For the citizens of Aquila gave attention, with d Sixtus the Supreme Pontiff, into it the body is translated. that of that most holy body from the Church of S. Francis, in which for several years it had lain, to be memorable temple and place of S. Bernardino. Which indeed translation was made of the whole province of Abruzzi with the greatest gratulation, and of the foreigners who were present with the highest exultation, and of the whole Clergy and Brothers in a great assembly in the year of the Lord one thousand four hundred seventy-second, in the year 1472. Sixtus the fourth the Supreme Pontiff sitting, of his Pontificate in the first year, to the praise of Jesus Christ, who through all ages is blessed. Amen e.

ANNOTATA.

CHAPTER V.

Miracles after death. The dead raised. The dying, the blind, the dumb and the deaf healed.

[35] By the most clear sentence of the eminent Prophet David we are taught: that in eternal memory shall be the just. Which thing that the truth in S. Bernardino may attain, we deem this especially necessary, that the coming posterity may learn from writings, what men living in the times of the Saint himself with their own eyes beheld. From the dead they are raised Lest therefore so clear testimonies of wonders perish, that whatsoever after this our age everywhere shall come men, the past as if to themselves present in writings may recognize, to the honor of almighty God and the glory of the blessed Father Bernardino, after his happy passage some of the approved portents in a succinct narration I will write,

and from the raised dead I will first begin. a. In the City of Aquila, Amicus, a boy of eighteen months, following his mother going to a neighboring house, while the mother entering the neighbor's door to the inner parts of the house had come, the little boy with feeble entrance, to which the mother had come, the gate, came; and he entering, and from the path deviating which the mother had held, into a certain underground tub full of water fell, a boy submerged, submerged he died. But when the mother her business completed, on account of which to the neighbor she had betaken herself to the house, to go out wished; the boy, whom with other infants playing she supposed, the whole house that him she might find anxious traversed. But the mistress of the house, when to the doors with the boy's mother she had come, the cloths in the tub floating beholding ran up, and the suffocated extracting infant with tears cried out; This is thy son. Then by grief pierced the mother with scattered hair with great wailings cried out; then the neighbors run together on every side, and truly dead beholding him, since the boy for half an hour submerged had lain, nothing else than concerning burial they conferred. There came up said: Let us all on bent knee the Lord's prayer recite, that by the merits of S. Bernardino that boy from death may be roused. All as soon as possible assenting, this prayer being completed, the dead boy to life roused, with great afterward of all the running together people's joy, alive and unharmed to the afflicted mother is restored.

[36] b. A certain Benedict, son of Corradinus of Fabriano, prevented by death was bewailed by his parents; whose mother, a woman of great faith, addressing her husband, another now to be buried, Let us make, she said, a vow to almighty God of carrying our son to that sacred Body of Bernardino, if by his merits him to us alive to restore will deign God, whom dead we deplore. To whom the husband said: Do what shall seem good to thee, already he is dead. And having gone out of the house, about to find one who a pit might dig in which the son might be buried, returned home that to burial he might be delivered, his son alive in the arms of the mother, sucking the breasts he found. For she had vowed indeed the mother herself, that if B. Bernardino the dead son to life should recall, for a year clothed in the habit of the holy man's Religion to his sacred sepulchre she would carry him. Which indeed miracle all the men of that town and women to the praise of God and the Saint's glory to be proclaimed excited. c. A certain woman, by name Margarita, of Basel, when to the city of Aquila with her husband she had come: a third born dead and in the hospital in childbirth so had labored, that by the midwife and the rest of the women standing by dead she was judged, the foot of the infant from the womb of the mother coming forth appeared, by which the midwife, that the mother from death she might preserve, with great zeal the dead son extracted. Whom beholding dead one of the standing-by women devout, and the midwife, Let us pray, they say, that by the merits of S. Bernardino may be raised that boy, that at least by the sacred font of baptism reborn he may not perish; and I, if by B. Bernardino's intercession this to us shall be conferred, vow and promise a waxen image to his sepulchre as soon as possible to carry. But the boy at once to gape began, and washed at the perennial font milk to suck: and daily unharmed and sound he grew up.

[37] In the Royal City of Gentilesca, a girl of three years, when outside the gate of the place she had gone out, and the men of that town the ditches were cleaning; the girl seized by the impetus of the waters, a girl suffocated by waters, which from an open little lake of the ditches flowed down, through high rocks driven, and into was found, and with mud covered. Whom when the mother saw, summoned by those who her dead had seen, that her to burial she might deliver; sprinkled with tears and on bent knee, B. Bernardino with great faith she invoked; nor from the place departing, to be heard she deserved; and from death the roused daughter embracing, to her home glad she came. A certain Antonius son of Meus of Subiaco, the river running down beside the church of Subiaco he had come, by the steep flux of the waters seized, through who at length rescued by the men of that town of Subiaco, water not to have drunk was found: but blood from his mouth flowed down, yet no in him trace of life appeared. And the running up Brothers of S. Francis, a certain little cloth dipped in blood, which from the nostrils of S. Bernardino after his passage had flowed out, upon the lying and dead boy placed; vowing, that if by the merits of S. Bernardino to life he were recalled, as soon as possible the boy to the sacred body's tomb to visit they would lead. And at once the boy, as if from sleep roused, to cry began. Ha! ha! and the following day unharmed to the church devout he came.

[38] and one dead in birth, In Castiglione, a town of the County of Aquila, the womb coming out, by the midwife by the feet violently drawn, on the ground as dead was stretched. Then S. Bernardine, who the dead to life recallest, this one to raise deign: and the standing-by certain ones excited, that the holy man's help they might implore. Which also the father himself of the infant more fervently doing, vowed to almighty God, that if by the merits and intercession of S. Bernardino the boy to life were recalled, the name of Bernardino on him he would impose, and the habit of the Religion for a year to be carried for him he would procure. The vow being emitted, he who dead had been to life returning was solemnly baptized, and a safe life leading among men remained. Augustinus of Terni, another a little after dead, when a son he had had, and he on the seventh day from his nativity had expired; entered the chamber, and to God prayers poured forth, that if the son by the merits of S. Bernardino to life were recalled, Then seized by a light sleep, by such a vision he was admonished. For to him it seemed, that kneeling before the sepulchre of S. Bernardino in the chapel he sat; and B. Bernardino, his son holding in his hands, with a sonorous voice the same to the Father held forth saying: Take thy son unharmed. The father waking, with the highest affected joy, to his wife coming, the dead son deploring, the vision set forth: and the son taking, gaping him and alive he found.

[39] Matthia, daughter of Jacobus of Castro of the Theatine bank, in the river Aterno suffocated, likewise a girl submerged, when by her father most diligently sought, at length submerged in the whirlpool of the river miraculously he found. For the water was black, stinking and turbid, because much flax was exposed there to be macerated: but by the virtue of God, the water, in that part where dead lay the girl, clear and limpid only appeared. Then looking the father her dead extracted, and the running up very many males and females her dead with great and dolorous cries up into the Castle carried. Meeting them very many from the castle, and S. Bernardino invoking, to be heard deserved. For suddenly a rosy color in the face of the girl appeared, and by the virtue of God and B. Bernardino's merits the girl to life returned. Antonius son of Martinus of Leporanica, a boy of four years, when for ten hours dead he had lain, a boy dead, the mother of the infant much her husband exhorted, that to the merits of B. Bernardino the dead boy he should commend; and he should vow to almighty God and B. Bernardino, that if by his merits, the little infant to life should breathe, him to the Saint's Body he would carry. At once the vow being emitted heard was their prayer, And the boy, as if from a heavy sleep awaking, alive sat up, and bread to eat and wine to drink asked: all who were present wondering, and to almighty God and B. Bernardino thanks likewise giving d.

[40] e. John son of Cola of Marerio, when a son he had sick, and so in the last extremity placed, The dying are healed that funeral rites were prepared; from others apart sequestered in mind and body, in pious devotion prostrate he prayed to the Lord, that if by the merits of B. Bernardino would deign the Most High his son to former health to restore, the son a vow being made by the father, naked in body vowing himself and with unshod feet, the sacred body of B. Bernardino he would visit. And from prayer rising, he came to the son as if dead, with great faith calling him by name: who at once answering the father, himself from the jaws of death rescued by the merits of B. Bernardino with a free voice proclaimed: and food for himself to be prepared demanded, and as soon as possible sound the Lord cooperating he rose. Ivo of Brittany, in the Roman Curia a Procurator of causes, when most grievously he was sick, a Procurator of causes, by that infirmity's increase his speech lost, for eight days nothing at all having spoken. While to the standing-by companions after a long ecstasy dead he appeared, and concerning the funeral rites and burial they treated, having recalled the wonders which concerning S. Bernardino by very many were reported, unanimous the aforesaid Ivo they vowed, that if by his merits to life he should escape, him at once to his sepulchre with a certain oblation and the chanting of Masses, in the Church where the sacred body rests, he should go. At once, the vow being emitted, he began to speak; and strength being taken he convalesced, and the vow devoutly he fulfilled.

[41] The son of the Illustrious Duke of Sora, laboring with a grave disease, for two days made frenzied, three most skilled physicians being called, to his cure all remedies of medicines being applied, the son of the Duke of Sora, aggravated at length by the infirmity's increase, his speech lost. The parents therefore, of the son's life despairing, when by the physicians about to die he was pronounced, and by a long ecstasy as dead he was believed; widow's cloths and funeral rites whatsoever fitting they prepared. But the mother with a more tender affection and a sharper struck grief, her entering chamber, and on bare knee but with a more fervent faith to the ground prostrate, with a tearful voice such things uttered. To thee I vow, holy Father Bernardine, if my son, by thy merits and prayers to life recalled, his former health shall have attained; the same to thy sacred tomb shall come, and for two months in the chapel for the guarding of that thy sacred body shall remain. Which vow being emitted, at once a light slumber invaded her; and in this vision a certain Brother, great gladness to her promising, she contemplated. But a little after entered to her a certain familiar on the part of the Duke: Hail, he said, Lady, thy son lives and speaks. Then the mother, full of joy to the son returning, all standing by the emitted vow and the series of the vision narrated; and the convalescing son the vow most devoutly fulfilled.

[42] In Spoleto a City of the Duchy, Solomea a girl of fourteen years, a girl consumed by the plague with a pestiferous wound so ulcerated that by the judgment of physicians no hope at all was of recovering health, anxious to death hastened. To whom said the sad and grieving mother: Commend thyself, my daughter, to the merits of S. Bernardino, who with such wondrous prodigies coruscates. Then the daughter, with a feeble voice, as if with herself speaking, said: O S. Bernardine,

grant, that by thy merits from so grave a disease to be freed I may deserve. But at once after midnight appeared B. Bernardino to the said girl, uttering words these in the twilight of night; and (as it seemed to her) the deadly wound with his hand touching, her he blessed. Then the girl addressing her mother, said: Mother, dost thou not this most sweet perceive odor? dost thou not this behold Brother, who to my shoulder clings? To whom the mother, rather her from the grave disease to be raving esteeming, said: Sleep, daughter. But she the same repeating words, more loudly proclaimed: Saved have I been made. Which the mother receiving, said to the daughter: Where is that Brother, daughter? To whom she answered: Lo now through the window he goes out. And suddenly sound her beholding, by B. Bernardino's merits and intercession, God likewise they praised. Nicolaus the German, an inhabitant of Perugia, broken by a fall, fallen from the walls of the city of Perugia to the ground, all broken he fell: and wrapped in blood and not a little part of his brain, for eight nearly hours insensible remained. Then his devout wife, S. Bernardino's suffrage imploring, vowed to God, if by the merits of the holy man he were freed, to his holy tomb him as soon as possible to come: his wife vowing. which God affording and the merits of the Blessed suffraging, it was done that free he escaped and unharmed.

[43] A certain f one Cola by name, a boy of six years, of Rocca of the Marsican diocese, blind from his nativity born, Five blind are enlightened while the wonders which God wrought through his holy Bernardino in the parts of Abruzzi everywhere were proclaimed, by the men of that town was led to the holy man's tomb, that by his merits his sight he might recover. Wonderful! for the boy of great faith, light received, and all the common people gave praise to God, and B. Bernardino, who such conferred on the boy born blind a singular grace. Rodolphus son of Venantius of Camerino, who the blindness of both eyes had incurred, was led by his father to B. Bernardino's sacred body: where when for some days, with the greatest entreaty entreating, for the liberation of his son, he had persevered; in one of his eyes he deserved the grace of light to obtain: to his own afterward returning, the grace of the other eye attained. Petrus Paulus of the Theatine City, when from a certain infirmity, which the Physicians call the gutta serena, blind altogether he had been made; by very many exhorted, vowed to almighty God, that if by the merits of B. Bernardino light to receive he should deserve, for a year the habit of the holy man's Religion he would carry, and his sacred tomb visit. The vow being emitted, the following morning light he received; and the vow fulfilling, to his sacred body he came. The son of Juvenalis of Monteleone, by a certain infirmity blind was made altogether. With whom the Father having compassion, with great devotion him to B. Bernardino commended: and if he were enlightened the son, a waxen head himself to offer he vowed. The vow being emitted the son light received, thanks giving to God and the holy man Bernardino. Nicolaus son of Jacobus of Perugia, struck with a dart in the eye, light lost, since the pupil of the eye of all visive substance was emptied entirely. Which observing both the father of the wounded youth, and Rentius who him with a dart unwilling had struck; and an eye torn out by a dart. by great piety moved came to the city of Aquila, where the Saint's body rests: and before his tomb prostrate, for the blinded youth to the Saint prayers poured: who to Perugia returning, the youth sound and the restored eye to its former health they found.

[44] Petrus son of Antonius, of the town of Barberino in the territory of Rome, deaf and dumb from his nativity, eleven years of age, led by his uncle to the sepulchre of S. Bernardino; at once as by his uncle's nod prone he clung to the casket, in which the most holy body lay, all wondering and crying out and God likewise praising, Three dumb and deaf are cured. of both infirmities the health he attained. The son of Angelus of Narni of the province of Campania, from his nativity dumb was born: whose father the great things which God wrought by the merits of S. Bernardino beholding, vowed to B. Bernardino, that if his son he should free, his image to paint he would cause in memory of his sanctity. Nor suffering delay, a painter he convened who the figure should paint. The figure being completed, before the same the son he presented, and on bent knees the help of God and S. Bernardino's merits implored; with a suppliant prayer them urging, that the faculty of speech to his dumb son they would deign to afford. But at once spoke the dumb one, the bond of his tongue being loosed, magnifying God, and S. Bernardino's most notable merits worthily commending. In the Senese territory Simo son of Joannes, of the plain of Castagnano, from his nativity dumb and deaf, by the nods and pious promises of many, in the merits of S. Bernardino confiding, attracted, to Aquila City came; and by those who had led him in the chapel, where the Saint's body rests, that to the Saint he should commend himself, by a nod he was admonished. He moreover lay assiduous several days before the tomb, showing signs of great devotion. At length to the poor little man, faithfully knocking, was opened the door of the divine piety; and the bond of both infirmities being loosed, sound rendered to his own he returned.

ANNOTATA.

CHAPTER VI.

Other various diseases cured. Wine multiplied.

[45] Marutia, wife of Mathutius of Aquila, from her nativity on this side and that limping, so deformedly throwing herself, that scarcely walk she could, Six lame are healed with great faith came to the tomb of B. Bernardino; and upon the wooden casket, in which lay the sacred body of the Blessed, stretched out, rose free, rightly and freely walking, who twenty-three years had remained lame. Jacoba daughter of Joannes Petrella of Norcia, lame on the left side, and an arm having paralytic, and suffering of the mouth a deformed distortion, so that horrible to behold she appeared; to the city of Aquila having set out, and the Saint's patronage with fervent devotion invoking, as soon as possible from all the aforesaid languors she deserved to be healed, and to her own unharmed to return. Nella daughter of Rutius son of Antonius of Ofeno, from her nativity lame on the left side, so deformedly when she walked to the ground tending, that a monster to those beholding she seemed; to the sacred body's tomb coming, and by the blessed man's merits and intercession free, thanks to God giving she departed.

[46] Joanna daughter of Matthaeus of Poggio Poponisco, from her nativity on both sides limping, by her mother led to the blessed man's tomb, his being invoked patronage free entirely made, and rightly walking by B. Bernardino's merits, to her own returned. Marius son of Joannes of the County of Aquila, having from his nativity the shin of the left side than the other shorter by half to the sacred body of B. Bernardino, and with humble reverence to it clinging, free made, rightly walking, the power of God and the Saint's merits praised. Antonella, daughter of Angelutius of Tieno, of the County of Aquila, born lame and for about seven years limping, so that not even any to her of walking faculty was the body being drawn together, to the Saint's tomb led, and over it stretched out, entire at once and the wished health received.

[47] Perna, wife of Matthaeus Petrucius of Aquila, who six years so languid on her pallet had languished, that her bones from the joints to go out seemed, and so consumed that in no way in body by feet or hands could she move herself; Four paralytics, and deep already ulcers in her flesh and in her loins especially were seen, from her mouth also by a grave corrosion her tongue the office of speaking had lost, by no patronage of physicians able to be relieved; carried to the body of S. Bernardino, suppliant and devout, from all the aforesaid infirmities health attaining, glad and unharmed to her own returned. There was Ritta daughter of Antonius Sabellus, of the people of the Valvensian diocese, who for about thirty-four years so languid lay, that through the whole course of that time never walk or raise herself could she; and if by another to be raised or turned it happened, for grief plaintive voices she emitted: and when from place to place herself to move she tried, with hands and feet and also the whole body crawling, as a serpent she went. She placed on a beast of burden, to the city of Aquila carried, and upon the casket in which was placed the body of S. Bernardino stretched out, by almighty God's virtue and the holy man's intercession, sound made, and all prosperous health attaining, immense to God thanks giving, to her own she betook herself; magnifying the works of God, who such to the holy man gave of healing power. Dominica, nativity of gait and speech deprived, a vow being emitted by her mother, that if the girl from such most bitter diseases were freed, the same to the sacred tomb she would carry; when this in the evening the mother had vowed, the following morning the girl raised herself, walking and speaking, to perfect health of gait and speech restored. Catharina, daughter of Franciscus the Chancellor, a girl of six years, when from her nativity dry from the girdle downward, and so dissolved had been, that in no way of herself to rise, or upright to stand could she; with hands crawling, her buttocks through the ground she dragged. But the pious her mother several times the little infant to the sacred body of Blessed Bernardino to carry took care, and to God vowed that if by the merits of Bernardino her daughter were healed the habit of the religion of the holy man the same for a year to carry she would take care. It pleased the Most High the supplicating for her daughter mother to hear, and by B. Bernardino's intercession the free daughter so to render, as if by no ever infirmity she had been detained.

[48] Catharina wife of Manetus of Arezzo, by the dropsy infirmity detained, having her body so swollen, that to walk or sleep scarcely could she; three dropsical, and by the physicians admonished, that her short would be the life; since she was most devout to S. Bernardino, to him herself suppliant betook, and devout his suffrage for the health of her body implored. But the woman, the following night by a light sleep seized, in a vision beheld before her bed standing B. Bernardino, whom thus addressing she said: Why, holy Father, with us about to die didst thou not come? To whom answered the saint, because this by God's counsel was done. And the following

morning that tumor vanished, and unharmed the body it left. Margarita, wife of Petrucius Annatus of Perugia, dropsical, to the very last extremity led; when she had received that a certain devout woman had a part of the holy man's biretta, which they call the copula, with great devotion preserved; the aforesaid she calls the woman, with the highest entreating prayers, that her with the said copula's part to sign she would deign. The devout woman assents, her as she wished with the said copula signing: who at once, by the supernal helped protection, by the merits of the glorious Bernardino abundant water emitted, and saved made with the standing-by likewise God praised. Antonella daughter of Matutius of Aquila dropsical, for whose liberation very many were applied remedies, when by all of this infirmity about to die she was judged, to S. Bernardino's protection betaking herself, to the tomb of the holy man to be carried demanded, and over the grating of the tomb prostrate, the wished attained health.

[49] Ganutia, wife of master John the German, in the city of Aquila dwelling, as many suffering a flux of blood, for many years suffered from the front part a continual flux of blood, so her strength being exhausted consumed, that nothing almost with her eyes to behold she could: and by no physicians' help convalescing, on a certain day B. Bernardino's suffrages she implored: but the night following by such the sepulchre of S. Bernardino she sat, and the Saint himself upon her head his hand laid: who waking altogether herself free and cleansed found. In the City of Aquila Petrucius son of Patrochius, for about thirty-three years a flux of blood having suffered, many and various remedies for healing being applied, nor by human able help to be freed, a vow being emitted to S. Bernardino entire health attained. Petrucia, wife of Paulus of Aquila, fifteen years having suffered a flux of blood, by physicians' remedies in no way able to be freed; to the sepulchre of S. Bernardino suppliant and devout coming, and to his merits and intercessions herself commending, the best health attaining to be heard deserved.

[50] Jacoba, wife of Butius of Norcia, who for thirty years by the invasion of an unclean spirit most grievously aggravated, with the various vicissitude of times horrible assaults made, gnashing and with teeth raging, and herself wholly in a wonderful manner agitating, so that scarcely eight men her to hold could; Four possessed are freed: carried to the sacred tomb of S. Bernardino, in token of her liberation, into the lap of a certain standing-by Religious she vomited a certain extinguished coal, so vehemently hot, that the hand of him gathering it not otherwise than if it were on fire it overheated: thenceforth free she remained, glorifying God the former vexation being taken away. A certain nun of the monastery of S. Agnes, of the Order of S. Augustine of Monteleone, beset by unclean spirits for nineteen years, who her life led in cries and various and savage acts; to the sacred body carried, the blessed man's merits and intercession patronizing, deserved from so savage a vexation forthwith to be freed. A certain other woman, Paciutia of Monteleone, by unclean spirits beset, and on one of her sides from her earliest age deformedly limping; into the city of Aquila led, and at the holy man's tomb prostrate, by the unclean spirits to be left, and from the limping infirmity, by B. Bernardino's intercession, her shins wonderfully equaled, deserved to be freed. A certain woman, Flora by name, of Cassia, by unclean spirits vexed and as if mad, with neck and mouth twisted on this side and that she threw herself: who also her right arm having ill-set, to the blessed Body carried, and by his merits freed from the spirits, three coals vomiting, and in understanding sound, magnifying God to her own returned. Genutia, wife of Marus of Aquila, who by a wondrous of an unclean spirit pressure aggravated, and for six years beset, her head to the ground sometimes dashed, and by a most bitter often vexation her limbs bloodless and as if dead were seen; to S. Bernardino's tomb led, the little scrolls and the rest of the writings from her neck hanging being thrown off, magnifying God and the Saint's merits, she returned freed.

[51] Angelella daughter of Joannes of Castro Franco, of the Rieti diocese, five paralytics are healed: for several years languid, nor able herself from her bed to move, or anything with her hands to work, in her limbs dissolved, by a continual vexed palsy lay. She into the city of Aquila in a wooden casket carried, and over the casket in which the body of S. Bernardino rested stretched out, at once attaining health freed she remained. A certain woman, b. Sancta by name, of the Aquila diocese, who for nearly nine years so paralytic being, that her tremulous head neither waking nor sleeping stable to hold could she; to the tomb of S. Bernardino coming, and the grating of the sepulchre touching, from that forthwith by which she was detained infirmity free, to almighty God and his servant Bernardino thanks gave. Antonius son of Janutius, for thirty years by a great trembling and paralytic of head vexation aggravated, the wonders which wrought God by the holy man Bernardino receiving, in the night with great faith to his sepulchre coming, by that saint's merits the wished attaining health, God praised, extolling likewise the Saint's most evident merits. Christophorus of Montepolo of Farfa, for thirteen years lying paralytic, and so consumed that rather half-dead than alive he seemed; with the highest devotion kindled, to the holy man's tomb coming, sound made was, and unharmed to his own returned. Sebastianus of Sabina, from boyhood paralytic and dry, and on his left side limping, in the Saint's merits confiding, to his coming monument, suppliant and prostrate, by the holy man's merits of both diseases health attaining, almighty God's great things he praised.

[52] Antonius of Camerino, an inhabitant of Bitonto, by the savage leprosy disease struck, and so sharply spotted, that not only by neighbors, but by domestics whatsoever he was avoided, two lepers are cleansed and among the remote lepers the rest leading their life he was aggregated; exhorted by a certain of his most loving that himself to B. Bernardino he should commend, to the sacred B. Bernardino's tomb a vow emitted; and to Aquila coming, having confessed and the sacred Communion taken, the Saint's body devoutly visited; and for some days suppliant and prostrate persevering, by the holy man's merits and intercession, from leprosy entirely to be cleansed deserved; and giving glory to God, to his own returning, sound and cleansed altogether remained. Dominicus of Castro-Franco, at the Cosenza city of Calabria, by the most evident leprosy disease infected, and in a certain part of his body sharply ulcerated; perceiving the wonders, which by the merits of S. Bernardino wrought the Most High, with the greatest devotion to the city of Aquila coming, the holy man's tomb prostrate visited; and to him with great faith himself commended; and for some days devout persevering, from his ulcers to be healed began, and as if scales from his flesh and skin flowed down: and in a few days thence so perfectly he was cleansed, that not even of any scar a trace appeared; and made sound thanks to God gave, and the Saint's merits with whatever praises he could extolled.

[53] A certain Ricardus son of Micutius of Aquila, for thirteen years so horribly the falling disease suffered, that most frequently falling sharply he was tormented; who with great devotion to the Saint's tomb coming, four epileptics are cured: and one night in the chapel praying and persisting, in which the sacred body lay, from the epileptic disease by the Saint's merits and intercession deserved entirely to be freed. Blasius son of Petrus of Rocca Cucete, who so by the epileptic disease labored, that almost every day to the ground miserably falling he was prostrated; to the holy man's body coming, and before the tomb with great faith prostrate, at once was cured by his merits and intercession. Brother Ambrosius of Hungary, of the Order of Minors, by the epileptic disease aggravated, so that in a month thrice or four times at least falling he was tormented; hearing the wonders of God by the merits of S. Bernardino by very many to be proclaimed, vowed to almighty God, himself, with his however Prelates' leave, the blessed man's body to visit, if by his intercession to be freed he should deserve. Wonderful! for thenceforth never after the vow's emission anything of that disease's trouble he perceived, and perfectly sound made, thanks giving to God, the vow most devoutly fulfilled. Lucia, daughter of Franciscus of Rieti, by the epileptic disease grievously oppressed, whose mother to his sacred tomb her she would carry; never in the future of such a disease the vexation she perceived: but perfectly cured, and to his tomb led, magnifying God and extolling the Saint's merits, to her own returned.

[54] When Paulus son of Lucas, a poor little man of the Rieti city, in the time of vintage only eight barrels of wine with a half or thereabouts had collected, The wine being poured on the ground the vessel is filled once and in a small vat had placed; and Paulus himself in guarding the flocks of animals outside the city wandered; a pig, which at home he had nourished, to the vat coming, the stopper or bung of the vat with its teeth drew out, and the greatest part of the wine flowed away. Which discovering Vanutia the said Paulus's wife, terrified too much, fearing her husband's fury, a vow emitted, that if by God's virtue and the merits of B. Bernardino it were provided, that the raging husband's reproaches and blows perhaps she might avoid, to the holy man's body to visit she would betake herself. But it was done that to the vat returning the anxious woman, it to the very top full found: which wonderful thing beholding to her neighbors she divulged. From then running up very many of the said wine to the sick to drink offered, and they were healed: of whose number Antonius son of Calamandus, from the blindness of one eye to be cured deserved, after with the heavenly said wine the eye he had anointed. Wonderful! for to no one asking was denied that wine. But when twenty-two barrels from the vat by a true estimation had been extracted, and again. and the wine no more came out: running up certain ones and with great devotion demanding at least one drop of that heavenly wine; they found so abundantly again from that vat the wine to flow, that by the true judgment of all afterward six barrels to those running together and asking were distributed. Amen c.

ANNOTATA.

LIFE I, THE OLDER

By the Author Barnabaeus of Siena, a contemporary.

From a MS. of Franciscus Cardinal of the Holy Roman Church Barberini.

Bernardino of Siena, of the Order of Minors, at Aquila in Abruzzi (S.)

BHL Number: 1188

BY BARNABAEUS. FROM A MS.

PROLOGUE

TO KING ALPHONSUS.

[1] To the most holy Royal majesty Alphonsus, by God's grace King of Aragon, of Sicily on this side and beyond the Faro, Barnabaeus of Siena, his little servant, felicity

says. A truly old and laudable custom of all the ancients, The Acts inscribed to King Alphonsus Most Serene Prince, still flourishes, that those who in the studies of letters long have toiled, of their labors at length and vigils the little works to Princes to write have been accustomed: not that by their doctrine them wiser or more prudent they wish to be made; but that rather the benevolence of the same they may obtain, and from it their discourse some greater authority will attain. I therefore this former custom following, this little work, the testimony of my lucubrations, in which of the most Blessed Brother Bernardino of his whole well-led life the deeds are written, to your Most Serene Majesty to give or offer have decreed; from whom the highest grace me to attain wondrously I trust, that greater authority may accrue to them. and I hope this my little book, for thy especially cause, greater authority to posterity will bring. Which gift indeed, by the contemplation of his holy and most upright life, then also by thy most ample toward all gentleness, to thee (as I hope and wish) pleasing and joyful will be I trust. It remains, that God himself immortal, whatever of thy life may remain, prosperous, happy, fortunate may make perfect. Farewell. From Siena on the Kalends of April 1445.

CHAPTER I.

Birth, monastic life, the Cardinal and Theological virtues.

[2] Bernardino, who on account of his most holy deeds, in all his life Blessed was held, a citizen a. of Siena (which is a most ancient town of Etruria, Nobly born and through the whole world by fame divulged) of the most noble family of the Albizeschi was sprung; whose father of the highest probity Tullus was called. But his mother, of b. Massa a municipality of the Senese sprung, as soon as she was mature by her parents to Tullus a free-born citizen married and delivered was; and by him made pregnant, a son bore, on whom by them the name of Bernardino was imposed: who when his boyhood with the most chaste and best manners he had reared, most eagerly himself to the studies of letters betook, and learned in letters, and the best had of his time preceptors. For the rest in a short space of time, the rest of his fellow-pupils in Latin letters he surpasses. But when now his age the twenty-first c. year had reached, to the Religion of S. Francis, this mortal world being left, he betook himself; and by a certain holy man, to whom John Ristorius was the name, a Brother of the same Order, with Religious garments he was clothed. There indeed a year having revolved on the solemnity of d. the Assumption of the most Blessed Virgin Mary the mother of the Lord, He professes the Order of S. Francis a spontaneous profession making, obedience, poverty, and chastity he vowed. But first of all all his goods to the poor, by the love and charity of God moved, he bestowed; an entire and inviolate soul preserving, by the sentence of most grave men, who with him familiarly and domestically lived. Him indeed to affirm they dared, most chaste to have been, and with virginity most adorned through all his life to have remained.

[3] Which man indeed all the virtues accompanied. For if concerning justice (which is the virtue, tenacious of justice toward God and the Saints, by which toward any other rightly one is said to behave) to speak something we wish, no man better nor more just will be found. For first the cult of God and of the rest of the Saints so piously and religiously he preserved, that not unjustly most just I would dare to call him. Besides toward his fatherland with the highest both piety and also charity he was bound: thither his hope all and desire he had directed: there in the monastery a great almost part of his life spending, several concerning manners books he wrote; nor less to the city was he useful at leisure, than by his daily admonitions, the fatherland especially he provides for. in which beyond all the rest he excelled. And so both the seditious in the Republic factions by his admonitions he repressed; and the citizens variously about the republic feeling, unanimous and concordant he made; the enmities and hatreds, in the minds of the citizens inveterate, into peace and benevolence he turned; and so far by his familiar discourse the minds of the men, whom daily he met, he persuaded, that one of all the citizens mind and the same spirit seemed. And so once when into a frequent Senate he had come, the citizens whom before he alone had met, on that day all with a very keen oration he addressed; and the same to all to be done he said, which already to each privately he had persuaded. And so that city's state for ever was confirmed and consolidated, if the citizens in the future (which God avert the omen) not among themselves to fight, but from enemies the republic with equal zeal and labors to vindicate should wish. strong in adversities, If also concerning fortitude to speak we wish (which the Peripatetics to undergo dangers say) of what kind and how great of dangers his for the faith and religion to be preserved will had been, the adversities which most modestly he bore declare. But this indeed testimony to give in this most notable virtue seems, that constancy the greatest and perseverance relying on, no dangers for religion to be increased to undergo ever he refused.

[4] abstaining from conversation with women, Concerning temperance (which indeed virtue about tastes and touches and every venereal matter is occupied) in that holy and modest man, what to presume or to divine with our mind and spirit ought we? First for with women no commerce, no colloquy, except publicly, to have ever dared he, lest in any way the contagion of them himself with so great virtue perfected he might stain. But food and drink to sobriety, until nature was satisfied he thought, he took. Fasts also never that he passed over, sober in food and drink, in his holy and immaculate life is found, although he himself by nature not too robust had been. Of which things indeed innumerable witnesses exist, especially those who with him the daily intercourse continued; of whom a witness most faithful was an excellent man through his whole life Brother e. Vincentius of Siena, of the same Religion a Brother, who with him the twenty-seventh year in honesty and holiness of manners lived, and never from the side of the most holy man departed: who certainly if after his death he had survived, many miracles, which to him alone were known, with the highest praise of that man would have manifested.

[5] But prudent him, beyond the rest of our time's men, easily by all to judge it is. Since this indeed clear may appear, that when most often very many men him the man with the highest praises to be celebrated craftily sought, prudent, that something sometime from him they might hear, in which him perversely to take they might be able, so first them he had recognized, that easily from their snares to beware he could. For there were in that man counsels most prudent; for the present, with the past comparing, whatever of the future to happen could he premeditated; and thence all chances, whether adverse or prosperous, and provident with an equal mind and generous to bear he had learned. In which indeed virtue so much he flourished, that almost all his friends and well-wishers, on almost all matters, prudently took counsel. But to war most hostile, of peace indeed most loving of all he was. So great indeed concerning that man among the Italian Princes the opinion was, an author of peace, that him with frequent embassies they demanded; that all their towns, which in their dominion they had, in peace they might confirm: he indeed them most willingly, that their just petition he might satisfy, went to: whence all seditions and discords, by his most holy work, were laid to rest. Wherefore when somewhere he had a journey, the country-folk and townsmen, whomsoever according to their capacity teaching, him in their towns, that from him the holy doctrine they might hear, to detain tried. I believe indeed, like and such was once the concourse of the Apostles, with so great virtue of God and grace he was filled. For he taught the rustics, in a gross manner and through a certain figure, well and blessedly to live: for so he demonstrated, and preached. And so to him difficult it was to make passage through towns and villages and country places. If concerning friendship (which the choice of well living has been called) something to say we wish, all the Italian Princes him exceedingly loved. But among the rest the Most Serene King of Aragon Alphonsus toward that Holy man benevolence the greatest had; he is loved by Princes, and King Alphonsus, who at once after his death to the Roman Pontiff Eugene Pope the Fourth a letter, both of his miracles, and of his most holy life narrating, sent: which indeed in these words is noted.

[6] To our most holy Lord the Pope Alphonsus King of Aragon, of Sicily on this side and beyond the Faro, recommendation says. who his Canonization demanded of the Pope We have commended often by our letters to your Holiness very many, whom either some dignity of theirs or proved virtue and merits to be commended demanded; but for these however, of whom almost innumerable has this daily life and use of mortals, nor beyond that condition either to us to commend, or to your Holiness them commended to receive was it allowed; but at present indeed, when at Aquila, Brother Bernardino so many miracles, and of so many kinds to perform, of all thence coming the fame is clear, which are testimonies of the holy life, which on earth he led; your Holiness suppliantly we beg, that him to canonize, and among the Church's Saints to consecrate you would deign. There are present the peoples of Italy, there are present Princes, there are present Republics, there are present finally of every sex, age, grade, and condition men; who before the very feet of your Holiness prostrate, that this to do you would deign, with prayers, supplications, vows, with one voice and one consent ask and pray. There is present this age, by the merits of the Divine man illumined, and glorying that him in its times to see it happens, such as before for many ages now was not allowed. There is present also the eternal and heavenly glory, which your very Holiness to this to do as it were by its own right compels and invites; that just as, through so many and so great most evident through him performed miracles, him the Blessed Saint of God in the heavens most gloriously canonized it has shown; so your Holiness on earth may carry out, and as it pleased the Lord, so it was done. Your nourishing person both to preserve and to exalt may deign our almighty God in the government of his holy Church. From Naples on the 13th of the Kalends of September 1444 f. Likewise the very Most Serene King to the College of Cardinals letters concerning this matter wrote, and to the Cardinals. and to five other Cardinals, praying and beseeching them, that this holy man in the Catalogue of Saints, by their work to be had they would make.

[7] Which indeed blessed man, when into discourse amid speaking concerning the Royal victory of the city of Naples pleasantly he had fallen, these words to have had he is said, while for his solace and consolation, in a certain little garden of his Monastery near Siena, at the first milestone he was, with his disciples. This news better is, than the rest of the future, for our fatherland, and liberty to be defended. Why these things with so cheerful a countenance to speak dared he? thus also to other Princes dear, I believe indeed, in God and in the spirit of the Lord, that he saw the future of our fatherland from enemies liberation not doubtful. With g. Philip Maria the Prince of Princes with so great familiarity and friendship joined he was, as the greatest can be said with foreign

nations, even in those places, where the holy men religiously exist and dwell. The Roman also Pontiff that man, in his life and after death, Saint to call was wont. But among barbarous nations his excellent fame grew daily. If indeed concerning liberality to approach we wish, or something in this laudable virtue of that holy man to say we desire; first all his goods, which ample enough were, to the poor, according to the Evangelical saying, he gave. Of which thing the experience most manifest already long ago among the Insubrians of Milan stood forth; since when there first an oration, of poverty to be loved and preserved, to that innumerable people he had made; as a gift to be offered to him most liberally caused, the money offered he expends in redeeming captives: which mass of money to him bestowed when he with a cheerful countenance had accepted, at once the places of the captives he sought: and all the captives, according to the quantity bestowed on him, who by another's debt were held, from their bonds to be released he caused. That when through the whole city to be known it began, the people the poverty, which he himself so greatly by preaching praised, to heaven with wondrous preachings extolled. Magnificent, beyond the wonted manner of mortals, also himself with the greatest glory of his most worthy praise found he was: since as the Peripatetic Philosophers most rightly say, when several offices of magnificent men remain, especially however in building and repairing temples to the honor of the Saints; of which things a witness the city of Pavia, where a most adorned temple, he erects 300 monasteries: near the walls, which the Monks of S. Francis pious inhabit, to be built he took care; a witness is Milan, where again the temple of holy Angelo near the city most beautiful by him founded appears; a witness is the whole province of Cisalpine Gaul, where the region inhabit the Ligurians, Insubrians, Boii, Cenomani, Euganei, Venetians, in which indeed places more than three hundred Monasteries founded, by the author Blessed brother Bernardino of Siena, are.

[8] Magnanimous among all mortals he was; for in prosperity most mild he was, contemplation loving, in adversity moreover himself rightly bearing, of all mortals most constant he was held. Great and honorable things for religion to be preserved seeking, all human transitory things, and mortal beneath himself placed he esteemed. For the highest good in the action of virtues by contemplating heavenly things placing, the contemplative life the best to be by true reasons he proved, according to the Evangelist, Martha, Martha solicitous thou art, and art troubled about many things, but one thing is necessary, but Mary the best part has chosen, which shall not be taken away from her. But in the life and common conversation of mortals, since necessary is jest and play, it is needful that their actions by moderation be measured; since jest in words with pleasantness, honestly for a time, for the sake of fleeing labor, is occupied; but play in acts, in the same manner according to the decency of persons is found; in which things he who rightly himself and well behaves, pleasant, nevertheless in affability he excels. courteous and urbane is called: and about all these who with moderation himself bears, most upright and most honest by all is thought. Of which indeed things the use this holy man to the utility of men, domestically and pleasantly took up: since again of those things one about truth, the other indeed about the common use of living virtuously with great moderation is occupied. Wherefore, he himself also with these things adorned familiarly, as the matter and time demanded, with all men a laudable life held.

[9] In faith who better than he or more ardent? which indeed through all Italy, himself with the trumpet of his most resounding voice he preached, in preaching the faith constant, the name of Jesus he inculcates: and the name of our Lord Jesus Christ before Princes and Kings to manifest dared, so that with so great veneration that Holy name himself preaching the Christians held, that in no way either by letters or by speech to express one could. I believe indeed, nor to me is a vain faith in this matter so wonderful, on his most sincere heart, and most pure in golden letters this name of Jesus sculptured was; so more frequently, so more firmly from his most sweet mouth, with a sweetness and a certain suavity it resounded. But hope, of what kind and how great in that man stood forth, who ever by expressing could say? His virtues indeed concerning this matter true testimony to give seem. For in God all hope and his desire himself to have placed, full of hope, all with one mind, one voice confess; from whom indeed help for the utility of men he received, and in whatever matters a most strong soldier in the war of vices himself most constantly afforded. For he was a lover of virtues, an extirpator of evils and vices, but of doing well an exhorter the greatest; that thence mortals, although prone to evil, to good to be sought with all their strength for his sake themselves they directed. I judge indeed, that in the charity of God none so ardent ever stood forth: nor in this virtue anyone more perfect than he in any way to find it is. and in charity perfect, For indeed if anyone some trouble suffered, by such also inconvenience he himself was affected. For in Christ his neighbor he loved. But in all wisdom and doctrine, with a wondrous diligence flourishing, of divine and human things to himself the cognition he attained. This man, with every virtue endowed to have been, and all heavenly and divine things to have known, and with every virtue endowed. all mortals confess: since the things which above are he contemplated, but the things which below he spurned. In which indeed matter himself God relying on, to those things which immortal are with his whole mind his spirit directing, divine in this most wretched mortal life he appeared. But in all sciences most acute he was, that the causes of all things to himself more known stood forth, according to Maro's verse,

Happy, who could the causes of things know.

In intelligences most perspicacious, and whatever within the intellect wisely he apprehended, in his most sweet oration more easily than all he unraveled. But in art, which the right reason of things makeable has been held, most learned beyond the opinion of men he turned out: for his works, by him most diligently made by hand, testimony to show, and to demonstrate clearly seem. Instruments certain organic by him fabricated are extant. The largish and most delicate his letters survive; and certain other things, which honestly delightful are, show that in leisure with the greatest dignity his life he led.

ANNOTATA.

CHAPTER II.

His natural constitution. Love toward the Mother of God. Very many places illustrated by his sermons.

[10] He was moreover among the rest of mortals of middling stature, upright however; his countenance ruddy, alacrity bearing before it and a grave spirit, with a fair face and aspect indeed venerable: Venerable in bodily appearance, his speech pure and clear, his voice sonorous, broad sides, powerful with also sad and grave, and so flexible, that it whithersoever he wished easily he turned. His life indeed most upright, in manners honest, by continence temperate, in innocence indeed most pure, with mercy the highest with piety imbued, rather divine than human he was thought. But in the pulpit a terrible detester of vices, in daily conversation so affable and full of grace, that as it were an Angel of God he was thought. and with knowledge instructed, With the greatest also humility filled, benign in hearing, in speaking most grave and witty; of human and divine things to him the cognition flourished. Nay also the Poets and Orators learning, when now of this human life he had grown weary, to sacred letters himself with his whole mind he betook; from which so much fruit he received, that into he turned out: lastly all Italy with daily preachings, as with a certain most holy and divine food, he reared and fed. But in his fatherland first preaching, the citizens kindly, and the people right actions to teach he began; in which indeed rather his most upright life, than an accurate oration by preaching he demonstrated. Which when very many he had completed years, in sacred letters and histories beyond the opinion of all most learned he flourished; familiar to him the sacred Canons were, from which the Christian religion is ordered. With which things he armed, an enemy most keen against carnal desires, and the enticements and pleasures himself affording, forthwith over the enemies victoriously he triumphed.

[11] Through all the rest of his life's time most devoted to the most holy and most blessed Virgin Mary to have stood forth, devoted toward the Virgin Mother of God, easily all mortals with one mind and one mouth firmly to consent seem: of whose praises several books writing, her with so great virtue and glory he adorned, that those hearing his preachings in this matter so most beautiful in a wondrous manner were astonished. Since no one (with the peace of all I would say) before our age so elegantly, so eloquently, so adornedly, so gravely this matter, in verse or in prose treated, the books indeed are in hand. There is also indeed on the wall of the outer gate of Camollia in the city of Siena, her image at Siena daily he visits, a certain image of the most holy Mother of the Lord Jesus Christ, which so most beautifully and most adornedly painted is, that not without great admiration those looking could depart: which he himself once in a day to see was not satisfied. But when his companions through the street of Camollia walking saw him; Whither holdest thou thy way? they asked. But he answered: To my friend to see I go, who to me of all the most beautiful is at heart; who indeed rather an idea of the highest good and an exemplar stands forth: on which indeed picture so much his mind by sweetest contemplation affected was, that himself in the assembly of the Blessed by contemplating to be he thought.

[12] a. Five besides now are elapsed years, that of this matter the miracle in the city of Aquila himself preaching, and the mother of our Lord Jesus Christ praising, when in that place the renowned King René, and by a star descending to him he is honored at Aquila. and all the common people and the chief Princes of the kingdom were present, by a most evident and most manifest sign it appeared. For a star

at the rising of the sun on that bright day shone: which all together with the King seeing, astonished and stupefied remained. It was moreover opposite his face set, which indeed through the most pure air descending, near him, all wondering, vanished. This sign most evident was, that the Mother of our Lord, with so great brightness of rays shining, this man, in religion notable, and in piety especial, to all present to demonstrate wished, to herself and to her only-begotten son gratuitous to be; and that in that city his death future, by such signs to be afterward celebrated, that thence light should proceed, by which indeed the whole world of lands with so great splendor, and a lamp would be illumined. But why rather or sooner in the city of Aquila, if anyone perhaps to say wished, death to undergo he wished, than in any other? I believe indeed, all together will answer; Aquila nothing else to signify wishes or intends, than height or elevation of mind. For the Eagle (Aquila), more than the rest of flying animals high flying, in the solar rays, more and more efficaciously with its eyes to penetrate seems: for this to demonstrate is understood, that this man, far before others by the spirit of God led, to the highest and supernal things to be contemplated born was, according to the Philosopher's sentence, Not, since we are mortal, mortal things to care ought we; but as much as can be done to immortality to strive, and all things to do that we may live, according to the best of those things which in us are. Whom indeed as it were all the Italian Princes, Invited by various Princes and Italian cities, as before was said to us, with frequent embassies still him living, that he himself them might go to, solicited; since easily they thought, him preaching and the word of God announcing, into their benevolence the rest of the people's multitude to reduce. Which when the cities, which the Republic bear, performed; not only pacified and tranquil they were, but also religiously and Christianly to live and honestly they had learned. For both his manners most chaste, and his toward all piety singular of so great authority was, that all him as of the highest good the exemplar beheld. Wherefore both vices to lay aside and virtues to embrace freely already they desired.

[13] Cities also, which him exceedingly loved, by these names are called: Venetians, Genoese, Bolognese, he preaches in Tuscany, Florentines, Lucchese, Perugians, Anconitans, and those who Senese of their stock in Tuscany are called. For Tuscany the same is as the religion of the higher ones. For the Tuscans from frankincense (thus) their origin drew, with which anciently God by an ancient religion was honored; and with so great veneration the province of the Tuscans formerly among foreign nations was, that those wishing to teach their born sons religion, into Tuscany them sent; in which times twelve peoples it inhabited, namely b. the Fiesolans, Pisans, Populanians, Volaterrans, Massans, Saturnians, Clusians, Perugians, Aretines, Cortonans, Lunians, Caeretans. Nor wonder therefore if in this most ancient of all mother of provinces this man religious, and holy was held: in which places wondrously with the greatest utility preaching, tranquil and peacefully he remained. But first the wonderful glory of his holy preaching in Cisalpine Gaul among the Insubrians of Milan most celebratedly grew, where Philip Maria the Prince of Princes him exceedingly, not only loved, but uniquely loved; Insubria, in which indeed place as a holy man he was thought: for there the manifold discords of that great people laid to rest by the Divine virtue propitious were. Thence descending, to the Ligurians he set out; there indeed from the intestine wars, by his holy preachings, they ceased. Savona then, Albenga, and the whole coast of the Genoese visiting, religiously and honestly to live, and with concordant will in God, them he instructed: since the presence of so great a man in a wondrous manner prevailed. Thence to several cities and towns setting out, the name of the Lord preaching, more wondrously to well and blessedly living there all the inhabitants he directed. At length Pavia, a city near the river Ticino situated, he came: where with Cato Sacco, a most excellent Jurisconsult, friendship the greatest he contracted: where him the citizens kindly and gratefully, as his sanctity deserved, received, and solemnly and manners, by him there most devoutly instituted, in those places by all are frequented.

[14] But when to Milan a second time so wished and desired himself the messenger of God had come, all that city, which with an innumerable people is filled, Lombardy, as if torn from its seats, that this holy man they might embrace, seemed. With the greatest besides concord of the citizens, to which the name of holy Angelo religiously was celebrated. Thence Bergamo seeking, the superstitions of that place removing, to the former and laudable custom Christian the Bergamese he reduced, where thousands of men to good manners to bring back he tried. There were moreover at the Alps certain populous places, where the doctrine of Christ disclosing, as the Apostle of God by the inhabitants of that place he was held. The discords between the Guelfs and Ghibellines likewise in these places he allayed, since in those regions discord such much flourished. Then to Brescia coming, the most perfidious and most hardened their custom of corrupt factions, the Venetian state, altogether by his divine and resounding word utterly was destroyed. He sought then Verona, with the whole province of the Venetians: where the name of our Lord Jesus Christ so greatly he honored, that all the peoples of the Venetians, both in the temples of Saints, and in private houses, in golden indeed letters with glowing rays the holy name of our Saviour on the walls most honorably painted; but in soul and mind, indeed that name Christianly and devoutly they retained. What is honest in lending, selling, as the religion of the Christians permits, in that city of the Venetians teaching, commerce (which in that great and of all most notable city in the greatest indeed price is held, since from diverse parts of the world the merchandise by ships thither is brought) most holily he praised: and in that manner indeed in which it mutually to treat we ought, with a wondrous preaching religiously with his finger he demonstrated; which indeed oration in his books by him so diligently composed is had: but to justice to be preserved the severe also Venetians he confirmed.

[15] and Romandiola. Thence Ferrara seeking, the unbridled license of the women restraining, their pomps in dress and gesture he moderated. But the Lord of Ferrara with so great benignity and so great grace him in the city received, as the greatest can be said. For his therefore in religion merits Bishop of Ferrara designated he was: which dignity however in no way nor by any prayers he accepted. To Reggio afterward and Modena to the cult of God to be honored directing, to the benignity of a just Lord he confirmed; the name indeed of Jesus to their minds he renewed, since most justly in that most ancient peace the Lord of Ferrara all his life consummated, although this to him on account of the vicinity of the Insubrians and Venetians difficult was. Not much after of time to Bologna he goes, where the greatest diligence, and prudence was needed. For the Bolognese with intestine discord labored: they moreover by the presence of this so great man their fierce hearts lay aside. The infections therefore of factions by his holy and divine word he allayed: Thence into Tuscany recalled he preaches at Florence, and peace and concord between the citizens being made, great tranquillity for some time in the city was reintegrated. But the Florentines, when more informed from several letters concerning these matters they were rendered, orators to him at Bologna destined; who to the holy man might persuade that he Florence to go to would wish, since most eagerly him all the Florentines awaited. Who at once as Florence he came, to preach the Gospel of God solemnly he began; where innumerable vices of the wicked, by them proudly perpetrated, by his holy preachings disclosing, to good and laudable manners religiously and easily the Florentines he reduced. But on the face of the temple of the holy Cross, in a place indeed most lofty which to the square looks, in golden letters in a great golden circle the name of our Lord Jesus Christ, as a radiant sun, the Florentines most adornedly painted: that a testimony everywhere seen as most evidently it might give, that his preachings to this most devout people both pleasing and joyful had been.

[15] But the Senese, when they understood that Brother Bernardino, at Siena, their citizen, now his preachings at Florence had consummated; a legate to him those, who the ample Magistracy of the city bear, send. Who now consummated and terminated there his preachings, to his fatherland, the will of the Senese orator received, as hastily he came. There the Senese men and the whole people with most glad brow him received: where for fifty days in the great forum of the city preaching, and the minds of all the Senese to all his will reducing, to the former and ancient custom of well and Christianly living them he confirmed: a temple also at his instance now long ago begun, with public funds magnificently was completed. But the games of knucklebones not only by his command were destroyed, but before the Governor of this Republic playing-cards c., knucklebones, dice, and instruments besides wooden, upon which avariciously the irreligious games were made, to be burned he commanded: and peace between the dissenting composing, the whole people pacified and tranquil by his most sweet oration he rendered. Institutes also several of well and blessedly living, by his contemplation the Senese moved founded. In a circle indeed golden, and of no middling compass, the name of our Lord Jesus Christ on the face of the great public building, which to the forum looks, at public expense magnificently is painted, lest in posterior ages the memory of the man be abolished. But when the city he left, an innumerable multitude of people him even to the fifth milestone beside the river Arbia d. most devoutly accompanied. Thence for some months in the Senese territory the word of God preaching, to the fear and reverence of the Lord the country-folk and farmers, at Perugia, in a gross manner and through a figure teaching, Perugia, a most ancient town of the Etruscans, at length he came. There indeed the fruit of his holy preaching, more than the opinion before had been, clearly appeared: since the Perugians, who fierce on account of intestine war and civil are held, to the best manners of Christians he reduced: for there a deadly game, which among the citizens by an ancient custom flourished, with shields and club, radically he overthrew. Nay also them to the cult divine to be honored with his wonted piety most amply he instructed, peace between the citizens who the Republic held with a certain benignity he confirmed, but deadly hatred from them entirely he separated, that love and charity among them clemently might be exercised. After a few days to Assisi he came, at Assisi, where the solemnity of August of holy Francis by ancient yearly custom was made: in which places, more than two hundred thousand men to have been, those who by the right of such things experienced are, esteemed; moved partly the presence of this holy man to see, partly that of guilt and punishment the Indulgence to attain they might be able. Which indeed multitude so innumerable, when I had seen, the rest of the people who Italy inhabit so great in number to be I doubted. Thence to the Umbrians he traversed, where the word of God and the Gospel of Christ most devoutly he preached: from which certainly not a little of utility and religion there himself preaching those inhabitants attained, especially since the past wars that region as if wholly had laid waste: wherefore in matters concerning God, concerning religion,

concerning justice, concerning faith, such men felt nothing or but little. These things indeed being religiously accomplished, having crossed the Tiber he set out for Viterbo: at Viterbo. to which city indeed the neighboring peoples, with the greatest devotion and faith, came together that they might hear him as a holy man. There truly being received with grateful spirit, turning that people to the right way of good morals, he left an undoubted peace between the greater men of the people and the rest of the common folk.

[16] At Rome: When afterward he had prepared to seek the city of Rome with his disciples, very many noble men and common folk in great number entered Rome with him, though he himself refused it. But straightway his rivals, before the Roman Pontiff, Pope Martin the Fifth, perversely and unjustly accused him of irreligion and heresy: moved by envy rather than by charity of religion, and they maliciously gave forth many libels against him. A day at length, with the consent of the Roman Pontiff, was appointed for determining this matter: where he triumphs over his rivals. where his adversaries and rivals, with the greatest pomp and intricate syllogisms, made an unbridled assault upon that holy man. O immortal God, what was their biting! Since it was most difficult to be able to escape from their entangling net, the Lord (being indeed omnipotent) brought it to pass that they were less able to resist the simple and pure sentence of his preaching. At length he came forth the victor and triumpher over the calumnies, and received a privilege granted to him by the Supreme Pontiff and all the Roman Curia with the greatest authority, that he might himself give testimony throughout the whole world that his preaching and doctrine had been approved by Apostolic authority. And after no great interval of time added, he was designated and proclaimed Bishop of Siena: yet renouncing that dignity, he completed many preachings in the city of Rome.

ANNOTATIONS.

CHAPTER III.

The last works of the holy man, even in the East through his disciples: his death, burial.

[17] Thereafter the most renowned fame of his goodness and sanctity grew through almost the whole world. He sends disciples to the Indian Ethiopians: For he himself, since he had now long seen, and had even learned from some, that almost the whole Eastern region, where many Christians worship God our Lord, would perish into the hands of the barbarians; sent many of his disciples to so remote nations, with the consent of the Roman Pontiff ^a Pope Eugenius IV. Who, when they had walked through Egypt, and had met the Indian and Ethiopian legates, at length exhorted them, that they should signify to their King the mandates of the Pontiff. For these traversed, partly to the most opulent kingdoms of India, partly to ^b Constantine King of Ethiopia, with the greatest peril of journeys. At length they address their King, who sent legates to the Roman Pontiff. whose legates conveyed to Florence For it was before, through nearly seven hundred preceding years, that our Western Church had never had any commerce with the Eastern and those regions, by the default of the Roman Pontiffs. There came therefore the Eastern legates to Florence, a most opulent city, where the Supreme Pontiff was a second time abiding; then to Siena, where being received with the greatest honor, afterward setting out for Rome, were carried from Italy to Egypt, when they had received the union, and bore to Constantine King of the Ethiopians the concord made with the Roman Pontiff, and straightway that most powerful King himself decrees a legate to the Sultan in Egypt. Who with a very great retinue of horsemen, a long journey being measured, with no reverence shown to himself, as to a subject, diligently set forth a legation worthy of a most Christian free King. And straightway the Sultan ordered all the temples of the Christian saints, which lay ruined, to be repaired at his own expense in those regions; and solemnly established by many decrees that all Christians be well treated. But the worshippers of Christ who inhabit Assyria, Persia, and Libya, having heard the will of the King of the Indians and Ethiopians, other Easterners follow the example. decreed Orators to Rome, whither if they had had any errors in the faith, they should carry them with them in public writings; who being carried by ships to Rome, made concord with the Roman Pontiff, the whole Roman Curia being assembled, with the greatest solemnity: the errors, which through long and protracted times they had held, they at length purged: thereupon returning to their own region, they reported to those peoples whatever had been sanctioned at Rome with the supreme Pontiff. This also the Armenians had done before. Of which things the disciples of this holy man were the authors: for which cause indeed the Christian faith throughout the whole world was confirmed in the truth of the blood of Jesus Christ.

[18] One thing also I thought by no means to be passed over, that all mortals may easily understand that this holy man was a dissipator of war, but ever existed as an author of peace. The Saint himself to be the author of peace Therefore the Florentines, peace having been concluded in Cisalpine Gaul with Philip Maria, the Prince of Princes, moved war against the people of Lucca in Etruria, troops being led from every side. But the Sienese, having observed this, lest afterward, the Lucchese being subdued, they should take the war upon themselves, announced by frequent legations to almost all the Italian Princes, that they themselves in this crisis of war would be willing to be mediators, that peace, not war, might follow, peace having arisen. The Venetians and the Roman Pontiff above all destined many legates concerning this matter to Florence: at length, the will of the Florentines being seen, since they said they wished to overthrow tyranny utterly from Tuscany, they desisted from their undertakings. The Sienese being armed against the Florentines, The Sienese then decree a legate to Philip Maria, Prince of the Lombards, and to the Genoese, that both together might free the city of Lucca by a most just war: but they, moved by the legations of the Sienese, send Niccolò Piccinino, leader of the army, against the Florentines besieging Lucca, into Etruria, and at length freed it from the siege. Then in the following spring he made an aggression into the Florentine territory, Liguria and ^c Lunigiana being subdued; he occupied the Pisan and Volterran territory, and also as victor encamped near Siena in the valley of the Elsa: where with one accord and equal will the Sienese decreed to wage the war according to their judgment. And straightway when blessed Brother Bernardino had heard of this (who in those times was in the Picene territory, from Picenum he returns to his homeland. which today is commonly called the March of Ancona, where he accomplished much fruit in increasing the faith of Christ) he came as soon as possible to Siena his homeland: but before, he had been designated and elected Bishop of ^d Urbino, with the consent of the Prince. He began to preach in his own city, in the great temple of the Mother of the Lord: and there, religiously and in Christian wise announcing the word of God, with the greatest benignity and amplest piety he was teaching and beseeching his fellow citizens to restore peace and to lay down war.

[19] with the Emperor Sigismund he goes to Rome: In which time indeed Sigismund, the renowned Emperor of the Romans, having left Lucca, set out through the Pisan and Volterran territory to Siena, where he was received with great honor by the Sienese people. There moreover, ^e nine months being consumed, he made concord with the Roman Pontiff Pope Eugenius the Fourth, the Sienese legates being mediators, the R. P. ^f Charles Bishop of Siena and Bartholomew Agazar a most prudent man: with whom Brother Bernardino contracted familiarity, and walked to Rome with him, and commended his city to him with all diligence: which King and Emperor indeed, they say, received more than one hundred and twenty thousand gold pieces as a gift from the Sienese. Who when afterward, ^g his coronation being received in the city of Rome, he had departed from Italy, Returned to Siena he writes books, and preaches: Brother Bernardino, returning to Siena, completed very many of his books on the life and morals of Christians, and published them into the light, ^h that they might profit the rest: which the sacred Doctors, relying on Apostolic authority, thereafter approved. He also wonderfully taught certain Sienese preachings, where he made most adorned and most holy words concerning concord, concerning peace, concerning the union of citizens: nay rather he demonstrated the way and rule for preserving religion: from which things he was held among the Sienese in the greatest honor and dignity, as his supreme integrity merited.

[20] Meanwhile, while these things were being done at Siena, letters were brought to him, that holy man, from many places of Italy, which indeed seemed to contain that he ought again rursumque in Gallia Cisalpina to seek Cisalpine Gaul, that by his religious preachings the Lombards might be confirmed in the holy Catholic faith and also in union and peace. He indeed at length went to those peoples: especially he himself was in those places where mortal war had been so long protracted: where he was received with most excellent honor and most sincere devotion. Which things being diligently accomplished, he then again sought Florence. At Florence, At which time indeed Niccolò Piccinino, leader of the army of Philip Maria, was pressing the Florentine territory with war, and encamped near the walls: wherefore the Florentines were struck with terror, since they had no troops, no garrison for resisting. There the holy man by his preachings confirmed in them courage and strength, that they should seek aid from the immortal God Himself; and they indeed, both prayers being made to God and supplications, and some soldiers being hired for the strait of the time, III Kal. of July ⁱ gave battle to the enemy, at the roots of the Apennine ridge, and at Siena, at Anghiari. After a few days moreover he returned to Siena, where in composing Sermons, according to the doctrine of Christ, he passed almost three years; and there sometimes preaching, he gave his labor to confirming holy morals among the Sienese citizens. in the Romandiola, When this religious man before, through some years, sought the Romandiola, he found that region oppressed by famine, pestilence, and war: concerning which things they felt little or nothing of religion, of God, of honesty, as the Christian faith demands. And so he undertook much labor there, for they existed as hard stones in religion and devotion. At length little by little he began so to handle and teach them, that, a short time being added, all most avidly offered themselves to hearing this man of God, which region indeed was anciently called Flaminia.

[21] and the Picene territory, Thence coming into the Picene territory, as before was said, it appeared more clearly that the word of God had been wonderfully wrought there through this holy man. For because those inhabitants were little instructed in Christian doctrine (for they tended only to merchandise and profit, since that province is fertile)

he went around almost all the strongholds, cities, and villages, moved by love and charity of God: forthwith moreover, the best morals being ordered there, he returns to his Siena, his sweetest homeland, which so greatly he loved in life. There remaining some months, he made his last preaching on preserving justice, between the great Hospital and the church of the Virgin Mary, most severely. At Milan, But on another day he sought Milan, where Philip Maria, the Prince of Princes, addressed him. For that most illustrious Prince always exceedingly loved him, both for the sanctity of his morals and for the supreme integrity of his life lived. He preached in that populous city also for many days, in which the people of Milan so gratefully heard him, that they never heard any other with greater avidity. Then preaching through the ^k territory of Lodi and of Cremona, afterward he went to Mantua and Padua: and in other cities. where he made certain preachings. Thence he visited the Venetians, who venerated him as a holy man. A few days after he returned to Siena; and there resting some days, he walked into the city of Massa, from which his mother, a most excellent woman, had been born. There indeed preaching fifty days continuously, he utterly eradicated the hatred and many enmities which flourished among the citizens; and strengthened concord and benignity among the citizens of Massa, with the greatest love in Christ. Which being indeed completed, Having set out for the Kingdom of Naples he returned at last into his city: where, meeting all his friends and household, he asked leave of them, since he said: "I desire to betake myself into the Kingdom." And so, his homeland being left and blessed, he set out for Perugia; then he went to Spoleto and the town of Rieti, where preaching the word of God he exhorted that people, so devoted to him, to honor the divine worship.

[22] But on another day, in the territory of Aquila, being affected by a flux of the body, weakened in almost all his strength, he entered the city of Aquila: and straightway the physicians proceed to cure this sickness with all things necessary. But the infirmity prevailing, He falls sick at Aquila, on the Vigil of the Ascension of our Lord Jesus Christ at Vespers, he gave a sign to his disciples in his little bed, that he wished to die upon the ground. And so, he himself being laid upon the earth, he rested in the Lord our God: ^l but before he had himself dismissed his spirit, near his death, he piously dies, he most devotedly commended his city to God. Then his disciples, after the ancient custom, washing his holy body, drew off the tunic and cope, with which he had been clothed; but another, which one of them was carrying for himself, they put upon that holy body: and thus the Relics of his garments were carried to Siena, by his disciples, whom he himself in life loved with so wonderful a charity of God. Nor therefore ought it to be a wonder to anyone, if so great miracles were done after his death, in the eyes of many, by God's help, from his most holy body; since (be it said with the leave of all) no holy man, he is renowned for miracles. before our age, is found to have done such and so great unheard-of miracles after his death. For he both healed the languishing, and made the deaf to hear, gave speech also to the mute, restored to former health those affected with every contagion and disease; he also enlightened the blind, and those wasting in all infirmities were seen to be freed. Which when through all Italy it had now begun to become known, those who suffered from various languors caused themselves to be carried to the city of Aquila; a great part of whom returned to their homeland free from every infirmity. One thing I understand not even to be passed over, since at the very moment in which he himself rendered his soul to God, the Antiphon ^m was being sung: "I have manifested, Father, Thy name to all the men whom Thou hast given me; for these I pray, and not for the world, because I come to Thee." For our most clement God willed to bestow this immortal grace upon him in death; and because he always preached the name of the Lord, the name of the Lord received his spirit, that is, his holy soul, at the last.

[23] The most blessed Brother Bernardino of Siena being therefore dead, The obsequies performed at Aquila and Siena: his monks or disciples carried the relics of his garment to Siena; but above all the people of Aquila took care to perform for that holy body a funeral sufficiently ample, according to the custom of blessed men. Therefore honors and offices were done for him, for his religion and sanctity, and they rendered him all things both living and dead; but the Sienese, this being observed, made the funeral rites with the greatest honor: then most devoted supplications through the day were made with the greatest solemnity. The Sienese moreover decree legates to the Roman Pontiff, namely Leonard ⁿ Benivolens and Bartholomew Pecius, most wise men, a suit is pressed for his Canonization. that to the Roman Pontiff and all the Roman Curia both his miracles and his most holy life might be known, that afterward that blessed man, canonized by the holy Roman Church, and approved as a Saint, might be so to all mortals. All these things have been written by me to the honor of God, and of the Most Blessed Virgin Mary, and of the rest of the Saints; that both ages to come, and those who are to come, may understand the holy life of this man, most well-known to our age.

ANNOTATIONS.

THIRTY MIRACLES

Performed within 52 days from his death, and produced before Eugenius IV.

From the public Instrument of Aquila.

Bernardine of Siena, of the Order of Minors, at Aquila in Abruzzo (S.)

BHL Number: 1200

FROM THE MS. INSTRUMENT OF AQUILA.

[1] Wonderful is God in His Saints, according to the magnitude of His mercies, who benignly pours forth to the sons of confidence the rivulets of His bounty from the abundance of His dew, loving man much more than man himself loves himself. For so great was the love of His charity, that, to redeem a servant, lost by his own fault exacting it, By the wondrous benignity of God toward the people of Aquila, He delivered up His Only-begotten, by whose precious blood we being redeemed, in the members of His militant Church, if ever we be found straying from the worship of due devotion, and alien from meritorious deeds, we may mystically be reformed by the fruitful eulogy of sacred dogma. Who by His ineffable providence, beholding the city of Aquila, agitated by no small dangers, to be in doubt of its quiet; conveyed to it a director from heaven, that by his wondrous prodigies, coruscant even to heaven, he might by pious intervention cut down the insolences of minds, and bestow the incomparable gifts of peace. For He sent forth blessed Bernardino, standard-bearer of the Seraphic Religion, foster-son of the renowned city of Siena his native country, rough with penitence, the norm of the religious, the lip and the silence of preachers, at the last time of his life to that same city of Aquila; that the people most acceptable to him, whom while living he had salubriously made fruitful with spiritual rudiments, dying again, adding himself a new colleague to the holy Martyrs Maximus and George and Peter Celestine, the ancient Patrons of the aforesaid city, by perpetual patronage assisting before God, he might most mildly protect. Namely in the year of the nativity of our Lord Jesus Christ one thousand four hundred and forty-four, St. Bernardino comes languid to Aquila on the 17th of May this blessed man Bernardino applied himself to that very city of Aquila: on the sixteenth of the Kalends of June, so languid that he could in no wise utter the praise of God after his manner: but in the sacred Convent of St. Francis, lying in its little bed, after the bland exhortations of his Confreres in the Lord, and their assiduous urgings to pray, seeing now the hour of the supreme time, the vital Sacraments being received, in the very agony of death he was seen to cast himself from the little bed, about to die upon the ground, by the bystanders seen to smile, beholding eternal joys prepared for himself, he rendered his happy soul to God on the thirteenth of the Kalends of that same June, about the hour of vespers, the vigil of the Lord's Ascension occurring. he dies on the 20th, soon renowned for miracles. A copious multitude therefore running together to the odor of the ointments of his beatitude, very many, languishing with diverse infirmities, by the grace of Christ and his merits were partly made wholly sound, partly passed into better health. But the names of some, for the more brilliant proclamation of the saint himself, and the species of the infirmities and the liberations obtained, will below, with God for our guide, be distributed.

[2] Pasqualis, a boy, son of Paul of Ciculo, approaching first to the blessed body of Bernardino, Various lame and paralytic of both sexes are healed, with the greatest devotion, lame on one side, greatly bending himself toward the ground, came forth set right and freed, walking rightly on that side before hindered; the former infirmity and the restored health, though publicly seen through many years, being attested by the eminent Doctor of Laws, Lord Marianus de Milatinis, by the said Paul his father, and Paul Victorius his master, citizens of Aquila, and many others, on the twenty-first day of May. Brother Benedict of the Order of Minors, suffering numbness or paralysis, hearing nothing from the right ear, but as it were perceiving the very great sound of a flowing river running down, assiduously hammering in his ear, on the 21st of May so

that from the said side all sense, dulled, lay as it were sleeping and bloodless; first wiping himself with a certain linen cloth, with which the aforesaid body, now lately dead, had been washed and dried, then casting himself forthwith at the feet of that Blessed man; he miraculously recovered his hearing and the lost senses; Brother Peter Paul of Senesso, Guardian of that same Convent, and Brother Cola of Margine, and very many others attesting, on the same day.

[3] Lady Perna, daughter of Christopher of Sinitium, and wife of Matthew Petrucius of Forfona of Aquila, on the 22nd of May, for about five years, the natural power from the middle downward being lost, was in no wise able to walk; but by the aid of two she rose in the morning, and where she was set, thence she had to be lifted by the help of two; innumerable medicinal remedies formerly applied in vain, being carried to the blessed body with many tears with fervent devotion, and reclining upon it, her own power formerly lost being recovered, without the support of another she lifted herself, and freely walking praised God; the Magnificent Lord Loysius de Camponesthis Count of Montorio, Tuscius de Cascina, Christopher her father, and Matthew her husband aforesaid attesting, on the twenty-second day of May.

[4] Antonella, a girl of about seven years, daughter of Angelinus Berardi a citizen of Aquila, lame, so that she was in no wise able to walk, on the 25th of May, came forth whole, stepping rightly; the said Angelucius her father, and Nanne her paternal uncle, and many others attesting, on the twenty-fifth day of May.

[5] Ascentius, son of Rutius Ciccarelli Ægidii, a citizen of Aquila, on the 26th of May, born and raised lame on one of his sides now for fourteen years, and with a foot deformedly oblique; fleeing to the celebrity of such great wonders, devoutly and suppliantly entreating the sacred body, forthwith recovered the health forbidden by nature, so that, being set right, he rejoices to have obtained an equality of steps. John Honofori, Matutius Battarius, and Nanne Berardi, citizens of Aquila, and many others attesting, on the twenty-sixth day of May.

[6] Angelella, daughter of Antonellus Barthalinutius of Castro-Franco of Rieti, on the 31st of May, who for three years and a half had lain paralytic, possessed by infirmity to such a degree that, not being able in any way to rise, she was carried in a certain box or bier on horse; having first confessed, reclining upon the blessed body, she was made free, walking by herself as if she had never suffered any disease, magnifying God; the magnificent Knight Lord Antony de Galiottis, Cola Manfredutus, citizens of Aquila, Marianus Venetorii, Pontardus of the said Castro-Franco, and many others attesting, on the last day of May. Cola Laurentii of Fossa, suffering a most troublesome dysuria with a stone in the bladder, prayers being poured forth with devotion to the sacred body, was proclaiming with a loud voice that he was wonderfully freed, on the same day. Marutia, wife of Mathutius Cola Nannis Gregorii of Bavisciano of Aquila, suffering a most great pain of the joints from the middle downward, so that she appeared half-dead, never daring to rise by her own power which she had wholly lost; by an excellent and most evident miracle she raised herself, having been carried to the said sacred body, reclining upon it, giving praise to God, and magnifying the blessed body; Marianus del Baugio, and the said Mathutius her husband, and many others attesting, on the same day.

[7] Christopher Antonii of Montopulus of Farfa, sick now for thirteen continuous years, namely from the time of the election to the Papacy of our Lord Eugenius the Fourth, on the 4th of June paralytic, reclining continually in bed, whence he could in no way rise without the aid of two, and this by the malefic art of sorcery or necromancy, weakened and paralytic, so that through all his members he appeared half-dead, useless for any actions whatever; having heard the fame of the beatitude of the aforenamed Bernardino, kindled with the greatest devotion, and vowing that he would come hastening, from that time then he began to recover for the better. Then led by horse, though with great difficulty, to the city of Aquila; set upon the blessed body (as was done by custom) made wholly sound, he raised himself upon his feet, giving praise to God and reverence to the blessed body, publicly professing this with his own voice before the crowd of the people of Aquila, on the fourth day of June.

[8] Cola, son of Dominicus Cola of Roccha of Vocte, a boy born blind, who had never beheld the light in the time of his age, on the 5th of June born blind. being carried to the sacred body, with that devotion of which he was capable according to the quality of his age, miraculously, all looking on and standing in prayer for him, by a marvelous mystery returned enlightened; as appeared by manifold experience, many things being set before his sight, whether he saw and recognized them, naming each one by its own word, he was seen by all to see, blessing God. The Magnificent man Lord Matthew Maleferith of Majorica, in the aforesaid city of Aquila Commissary for the most serene King of Aragon, and many others attesting, on the fifth day of July.

[9] Carutia, wife of Francis Coletta of Castro of Lacu of Spoleto, in her age of three years, the shadows of night impending, lost her left arm, and the whole side with it, weakened and altogether lacking natural power, Again paralytics and the lame on the 9th of June, nor able to touch her head, having first been seen infirm by many of Aquila; who by night had drawn out a stay in the house of Cola Cappa of Cornu, a citizen of Aquila her kinsman; being carried to the sacred body and reclining upon it, she fell asleep: roused at length, she was made free, touching her head with the aforesaid arm, walking strongly, and as one free performing other evident acts. The aforesaid Cola-Cappa, and many others attesting, on the Ninth day of June.

[10] Cassandra, daughter of Antony John of Monte-Asula of Sabina, of the age of about five years, never daring nor able to walk by the weakness and infirmity of her shins; being carried to the sacred body she so far recovered, that she was seen to walk credibly free, and on the 10th of June. all looking on, on the tenth day of June. Berardus Jacobi of Tuscia, of the age of about seven years, bearing an oblique foot; not setting its point fully on the ground, being led to the sacred body, gave praise to God, rejoicing that he had obtained his foot set right, like the other; the Magnificent Lord Loysius de Camponesthis Count of Montorio, and the magnificent man Lord Matthew Maleferith of Majorica, Royal Commissary in the aforesaid city, attesting, on the same day. Apparentia, daughter of Mag. Jottus of Interamna, unable to walk from an impediment and infirmity of the shins and feet, now for three years past, having swollen and gross knees; in a wonderful manner was restored to health from all those infirmities and defects; Vangelista her own brother, and Luke Pascli of Interamna her kinsman, and many others attesting, on the same day.

[11] Rainaldus Cola of Verchiano of Foligno, for six years lost his speech, on the 12th of June there are cured a man mute for 6 years, able to speak nothing by accident; coming with devotion to the tomb of the sacred body, kneeling with his head upon the blessed body, the lost organs of his voice were reformed for him; publicly and intelligibly speaking he magnified God, by saying the Our Father and the Hail Mary, and expressing his name and his father's and his homeland of Verchiano, and many other words; the former infirmity and the restored health being attested by Dominicus his own brother, and Confortus Vannis, and Angelus Stephani of Verchiano, and many other citizens of Aquila, on the twelfth day of June. Andreas Andreæ, of Torrita, near Naianum of the Sabelli, beside the lands of Lord Baptista de Sabellis, suffering a torture of the mouth, so that he could not close his right eye, neither sleeping nor waking; distorted in the mouth with a pain of the head, and with that eye saw cloudily, weeping assiduously; and when he blew, emitted air only from one side of the mouth, and suffered continually a pain of the whole right part of the head, which is called by the physicians hemicrania; approaching to the blessed body, from all the aforesaid infirmities he obtained soundness; Antony his paternal uncle, Menitus Antonii of Torrita, and many other citizens of Aquila attesting, on the same day. Lucia Jacobi of Jeppa, of the Duchy of Spoleto, lame on one side, bending toward the ground rather deformedly; lame on one side. approaching with devotion to the tomb of the blessed body, brought back the entire grace of health; the infirmity also and the health being attested by Lawrence Mariani de la Jeppa, and many others, on the same day.

[12] Narda, daughter of Dominicus Pasqualis of Robiano, from the beginning of her age up to now able to walk, and on the 13th of June two lame women, in the time of her age of fourteen years, lame this way and that, greatly bending toward the ground; fleeing to the most renowned wonders of the aforesaid blessed body, and being set upon it, by that same was made free, stepping rightly she glorified God; Dominicus Pasqualis her father aforesaid, Gentelesia her maternal aunt, and many other people of Aquila attesting, on the thirteenth day of June. Rica, daughter of Antony Sabelli of Populus, who in the time of her age (as she herself asserted) of twelve years, the undersigned attesting, from a certain excessive blow of the heels inflicted on her by her husband, made prostrate to the ground, like reptiles dragged herself with hands and feet, never able to walk or to sit upright, now for thirty-five years; being carried by horse, or reclining upon an ass stretched out and bound; carried to the blessed body and set upon it, she wonderfully obtained the grace of strength to walk, and was publicly seen to walk rightly, praising God; Brother Petrucius her own brother, and Galattus her nephew attesting, the latter saying that he remembered the eighteen years in which she went thus infirm. And to this miracle were present, among others, the Magnificent Knights, the orators of the Duke of Suella, Lord Conradus and Lord Jacobus de Isola, and several citizens of Aquila, on the same day.

[13] Vanna, daughter of Benedict Venittus of Celle, on the eleventh day of the present month, on the 18th of June two contracted women. while she was returning from a certain Indulgence of a certain Church, it befell her on the way that, falling, she could in no way walk or move herself, and daily proceeded to the worse, so that in bed she had to be moved by the aid of others; though with the greatest pain and gnashing carried by horse, and clinging to the tomb of the sacred body, she was restored to her wonted and former health and power of walking; the said Benedict her father, and Antonella her mother, and Sanctus Antonii her husband, and many citizens of Aquila attesting, on the eighteenth day of June. Paula, daughter of Gabriel Julianus of Tuscanella, of the age of eleven years or thereabouts, born lame on the left side, greatly inclining toward the ground in stepping, setting only the point of the left foot of that side, shorter than the other by the measure of four fingers; approaching to the sacred body, and being set upon the same, said she felt the whole side benumbed: then descending she was wonderfully freed, setting the sole

of the foot flat on the ground, almost wholly free, limping but little, glorifying God; Gabriel her father aforesaid, and Antony Pedonelli of the said place, and many citizens of Aquila attesting, on the eighteenth day of June.

[14] Ciechus, son of Blasius Jacobi, otherwise Impalliatus, of St. Gregory of Aquila, of the age of five years, for four months past, possessed by a certain undefined disease, first greatly suffered in the left shoulder, then by the descent of that same pain his left knee pained him, Various paralytics cured on the 21st of June, and after the foot, and consequently the mouth of the stomach: but such infirmity had so far prevailed in him, that he appeared half-dead, in no wise able to walk or to move himself: and being in that manner as it were in the agony of death, by his father aforesaid carried by horse bound, and set upon the sacred body, he was made wholly strong and sound; the said Blasius his father, and Stephen otherwise Rubeus of Valle, and many other citizens of Aquila attesting, on the twenty-first day of June.

[15] Butia, daughter of Thomasius of Coppa of Pavi, of Adria, having a left arm paralytic, on the 24th of June, bloodless, and half-dead, with which she could do nothing, and with the hand could touch and exercise nothing, but altogether lost from every service and office of nature, for one year and a half; coming with devotion to the sacred body, and touching its tomb, she obtained the strength of that arm and hand, wonderfully raising the arm, touching her head, and clenching the hand, and bringing it apt for exercise, giving thanks to God and magnifying the blessed body; the former infirmity and the restored health being attested by Ser-Jacobus, son of Ser-Leonard of Adria, Cola Manfredotti of Adria, together with many citizens of Aquila, on the twenty-fourth day of June.

[16] Aloysia, daughter of Antony Mag. Angelus of Petra-Sicca, near the stronghold of le Celle at a distance of two miles, likewise the contracted on the 29th of June born lame on the right side with foot and shin oblique, walking and standing very deformedly; setting out with devotion to the sacred body, came forth free; Lord John of Petra-Sicca, and Antony Mag. Angelus her father aforesaid, and Mary her mother, and many other citizens of Aquila attesting, on the twenty-ninth day of June.

[17] Lord Antony Colato Benedicti, of Tiono in the County of Aquila, for twenty days past, on the 4th of July: from a certain accident befalling him while he had stood in waters returning home, from that time all his members were drawn from the shoulders to the loins, so far that he sat with trouble, and could in no way raise himself, except by the aid and lifting of two, not able to put on his shoes; setting out for the blessed body, and pouring himself upon it with great devotion, was wonderfully wholly freed, walking, sitting, and performing other acts as one sound, glorifying God. Lord Butius Masii of Tiono, the happy brother of Naples, and many others attesting, on the fourth day of July. Paul Ciardi of Nepe, for two years past drawn in his shins and legs, could walk though slowly, yet with much trouble, and to walk little yielded him an intolerable labor; setting out for the blessed body, asking intercession from him and mercy from God, he obtained the health of walking freely, seen publicly to walk rightly and forthwith, and what is more vehement to leap, and to make many leaps swiftly, praising God; the magnificent Lord Loysius de Camponesthis Count of Montorio, and the Egregious man Serlazarus Benedicti the Sienese Orator, and many others attesting.

[18] Bartholomew Jacobi of Milan, of the district toward the Vercelli gate, on the 8th of July. lame on the left side now for about two years, bending toward the ground deformedly, unable to walk otherwise than with a staff; coming to the blessed body, and being fixed to it with devotion, obtained miraculous soundness, seen evidently to walk rightly and forthwith; Colella Donna del Clareno, Jacobus Clarutii, the venerable man Lord Thomas Butii Venturæ of Vigilano, citizens of Aquila, attesting the former infirmity and the restored health, on the eighth day of July.

[19] Andreas Antonii of the parish of Farmus of Camerano, who for two years past, invalid from the groin downward, was in no way able to walk; There are healed on the 11th of July a man dislocated below. with wooden crutches with the greatest difficulty he dragged himself; but setting out by horse to the city of Aquila to the tomb of the sacred body, wonderfully the crutches being cast away, he was restored to the health of walking freely, feeling almost nothing of his former invalidity he praised God; Jutius Blasutii of Podium, Antony Pauli of Cascina, citizens of Aquila, and the venerable religious Brother Francis of Viterbo attesting, on the eleventh day of July. Dominicus, son of Luke Basterii of Podium sancti Jacobi in Trefoli of Florence, of the age of about five years, and a man blind in the right eye for 2 years: who by the wound of a sharp sword, by chance transfixed by his own self into his right eye, lost wholly the seeing power of that eye, for two years seeing nothing; many remedies of medicine being applied in vain, led by hope of the merits of the sacred body by the faith of his parents to the city of Aquila, clinging to the blessed body, we publicly saw the lost sight miraculously restored to him; very many things being set before that right eye, the other being closed, he named them by their own words; the said Luke his father, Christopher of Sinitium, and Brother Sylvester of Paganica, citizens of Aquila, and many others attesting, on the same day.

[20] Jacobus called by a new imposition of name, born at Venice (as after the grace received we learned by his nods), a youth of the age of about twenty years, on the 12th a man mute and deaf for 20 years. mute and deaf from birth, coming with the greatest devotion, which he could express not otherwise than by weeping and tears, to the sacred body, assiduously assisting beside the tomb, by a most singular wondrous mystery beginning to hear, little by little he moderately expressed only those words which the bystanders taught him: and thence proceeding from hour to hour for the better, at length by divine infusion and the merits of the blessed body, hearing each word that was said to him, he wonderfully spoke; so that, from deaf and mute made hearing and speaking, he gave to God those thanks which he was informed ought to be rendered by others. The former defect and the restored soundness being attested by Christopher of Sinitium, Jacobus de la Vothis of Turris, and John Cola of Tisina, and many other citizens of Aquila: which miracle also Lazarus Benedicti, the Sienese Orator, saw, on the twelfth.

[21] To all and singular the faithful of Christ, the Chamberlain of the five arts and the University of the city of Aquila, we give faith, and in the word of truth attest, that all the above-written miracles, done by the clemency of almighty God by the merits of the most religious Father B. Bernardino of late, These miracles are approved by the testimony of the city sprung from the renowned city of Siena, of the Order of the Observance of Minors, whose body, deservedly most worthy of veneration, rests in this city; are most clear, most true, and manifest, and have no doubtfulness: of such we assuredly know, both because they partly lay beneath our own eyes, and so far that we could in no wise be deceived: and because we received the attestations of these with so great care and so great diligence, that we deem them most ascertained and most certain. He also did more signs, and daily does, which it would be long to write. But these have been written, that all who serve under the standard of the holy Cross may fully believe and give glory to God, who led by so great clemency, has deigned to enlighten us and the rest of the imitators of the orthodox faith with so immense a light of truth. On the 19th of July in the year 1444. In testimony of which thing we have caused these letters to be made, and fortified with the impression of our wonted seal. Given in the Chamber of Aquila, on the nineteenth day of the month of July, in the seventh Indiction, in the one thousand four hundred and forty-fourth. I, Antony de Baccano, Chancellor, by the mandate of the aforesaid Lords, have subscribed.

LIFE II, MORE ANCIENT

By the Author Maffeo Vegio of Lodi, in many things an eye-witness.

From the Vallicellian Ms. of the Fathers of the Congregation of the Oratory at Rome.

Bernardine of Siena, of the Order of Minors, at Aquila in Abruzzo (S.)

BHL Number: 1189

BY MAFFEO VEGIO FROM THE MS.

CHAPTER I.

His origin. His education under the guardianship of various persons. His various studies. His singular love toward the Mother of God, and toward chastity.

BOOK I.

[1] Bernardino had his origin from Siena, the most renowned city of Etruria, and from the ancient and noble family of the Albizeschi, Of a noble Sienese stock born in the year one thousand three hundred and eighty, on the sixth of the Ides of September, on which day the Nativity of the wholly inviolate Virgin is celebrated. His father was Tollus, but his mother Nera; no less indeed eminent in life and morals than in the renown of their stock. But also his grandfather Dinus, his great-grandfather Bandus, are recorded to have been of the Equestrian order ^b. Moreover his father, born at Massa: when as Prefect for the governance of Massa, a neighboring city, he had administered all things excellently, and the deeds done by him pleased all, and especially a certain Bindus Adveduto, a chief man of the city and of the Equestrian order; this man, captivated by the probity of his morals, joined his daughter Nera, whom he had marriageable, to him in matrimony: since there was no male to him, but only another daughter Diana, already long before married to another. Nor after much time did Bindus die. So his son-in-law and heir Tollus with Nera his wife always dwelt at Massa, and there begot Bernardino their only son, when they had with many and great vows demanded it of the Blessed Virgin, in whom was all their hope. Luke 1:66 Of whom, what is delivered in the Gospel could be said: "What, thinkest thou, shall this child be? For the hand of the Lord was with him." These being afterward soon prevented by death, the mother ^c first, then after three years the father ^d, he himself, almost an infant still of about six years, was straightway destitute and bereaved of so sweet a protection. his parents being dead he is brought up by his aunt, But Diana, that one whom we said, his maternal aunt, took up the care and governance of him; and reared him with so great diligence and assiduity, as none more so a son: whose virtues being supreme and most distinguished, she seemed yet to excel in religion and a certain singular sanctity of life. And so, since she bore the greatest care of educating him and of imbuing him excellently with letters, that she might never suffer anything to be lacking to him of the books and teachers by which he might be the more aided to acquire them; yet before all things, and is instructed unto virtue, in what morals he should be strong, with what offices he should attend each according to his dignity, that religious and prudent woman instructed him. For she assiduously admonished him to show mildness to lesser ones, humanity to equals, reverence to greater ones, compassion to the poor and the calamitous, subjection to the more powerful, to God especially veneration and fear, and in fine with every sex and age and station to use ever the greatest modesty and moderation; not otherwise than Tobit his son, whom from infancy he taught to fear God, and to abstain from every sin.

[2] piety toward the Mother of God, But she invited him as much as possible by assiduous exhortations to the reverence and love of the most glorious Mother of God, the Virgin Mary, whom she herself also very greatly venerated; teaching how great a protection she ever was to all who should worship her with sincere mind, and to how great a salvation; so that, while still a little boy, embracing such salubrious counsels with his whole heart, in her honor he began to fast the day of the Sabbath, which afterward he ever kept through all his adolescence. Moreover she also, knowing how much for confirming or for corrupting that tender age the dealings of strangers could avail, greatly forbade him their conversation, whose life was held suspect, as infected with the stain of some most evil crime. and the avoidance of base company. But she suffered him to consort with those whom manifest integrity of life commended, by whose example or exhortation and counsel he might more profit. For she repeated often with herself that of the Prophet: "With the holy thou shalt be holy, and with the innocent man innocent shalt thou be, and with the elect elect shalt thou be, and with the perverse thou shalt be perverted": nor did she permit him to frequent any but those places only, where words were made concerning religion, honesty, innocence, modesty; where the eyes could see nothing, the ears could hear nothing, which was not pious and holy and immaculate. Ps. 17:27 Thus what he himself should follow, what on the contrary he should avoid and flee, the sagacious and holy woman never ceased to teach him.

[3] Whereby it came to pass, that he who by a certain innate goodness of nature was carried of himself to letters, to all ingenious things to be wrought also by hand, to all noble morals; by the help also of so holy a training came forth far greater and far above all his coevals, He excels in genius, more eminent in doctrine, genius, and virtue; and there shone in him, little as he was, a certain generous disposition, a generous little flower as it were of exceptional probity, which seemed about to bear someday no slight and not contemptible fruit, which openly showed that he would someday be something great and singular. But especially there flourished in him compassion toward the needy and the wretched, and in compassion toward the poor. so much that he was delighted by nothing more than to sustain them where there was opportunity; already preluding to that Prophetic voice: "Break thy bread to the hungry, and bring the needy and the wandering into thy house; when thou shalt see the naked, cover him, and despise not thy own flesh." Isa. 58:7 But this is not to be passed over, that when by chance it had once befallen, that scarcely so much bread was had in the house as was enough for feeding the household that day; and on that account Diana had denied bread to a certain poor little man asking it; "Nay, give him," said the boy, "what he asks: Give him, I beseech thee, and I promise that in his stead I will not sup." Thus he lived five years with Diana; Diana being dead he is led to Siena, who being dead, when he was now eleven years old, he was received by Christopher and Angelo, brothers, of the family of the Albizeschi, his paternal uncles; and conveyed to Siena, a neighboring and chief city, as though God so willing he were forthwith carried back to the ancient homeland of his fathers.

[4] he is directed by his uncle's wife Pia: Christopher had a wife named Pia, a most chaste and most prudent woman; who, being childless, loved him as a son more closely, and bore the care of him not otherwise than Diana; instructing him in morals and disciplines, leading him also with herself to the churches, that he might hear the sermons which were given concerning the worship of God and the ordering of life. But he himself attentively heard them, nor did he less slothfully than he heard them perform them in deed. For he grew, daily more, advancing in morals and virtue, as is written of the Savior, in wisdom, age, and grace with God and men. Luke 2:52 He also built altars at home, and now began daily to fulfill the Office of the Virgin. The sermons too, which he had heard, the other boys being called together, holding by memory he recited in order: no small presage of him, of what he was someday about to do. Pia rejoiced at so great a disposition of the boy and the increase of his virtue ^e: whence desiring with greater zeal to advance him also to greater studies, she gave him a master, a certain John of Spoleto, he studies Ethics under John of Spoleto, whose excellent praise of doctrine and virtue was proclaimed by all: under whom he gave his labor to the Trivium and to Ethics. Nor are there lacking those who attest that, while he was lecturing, very many heard several poets equally with him. But the morals and genius of the youth so pleased him, that he was wont ^f often to say of him, that none under his discipline, either in honesty of morals or in advancement of letters, had ever been more eminent than he.

[5] By his coeval companions also he was so esteemed, that when by chance they were telling among themselves anything obscene, if by some chance he came upon them, he is esteemed by his fellow students. straightway all fell silent, not daring to speak anything more licentiously before him, as before a certain mirror of honesty. But they loved him very greatly, on account of his most sweet morals and most pleasing conversation: For he was to all jocund, glad, courteous, and far ever humane, sweet, in no way elated, in no way indignant, ever of serene mind, ever of tranquil spirit, and (which the Apostle enjoins) rejoicing with them that rejoice, weeping with them that weep; not minding high things but consenting to the humble; in fine of a nature so simple, that yet prudence was not lacking; so easy, that yet he lacked not gravity; so mild, that yet he departed not from justice; so modest, that yet promptness failed not; so quiet, that yet sloth was not charged in him; so benign, that yet he came not to prodigality; so frugal, that yet he savored not of obstinacy. Rom. 12:15 But now being made more grown, when he had left the studies of the Trivium and Ethics, he transferred himself to learning Canon Law thoroughly, he learns Canon Law and Theology: and for three years exercised himself in that faculty. To Theology also afterward he gave himself not a little: with whose studies he was so delighted, that the rest of doctrine, before the dignity and excellence of this, seemed to him to savor of nothing.

[6] This man had a cousin Tobia, namely a daughter of Diana, whom we said above to be the sister of Nera his mother, and she was elder than he by thirty years, and her husband ^g being dead had professed the Third Order of B. Francis; a woman, He profits by the converse of his kinswoman Tobia, on account of her supreme integrity and holy morals, of the greatest esteem among all. They relate that this woman, when once a most grievous pestilence had prevailed at Siena, had borne the care of the sick foreign women in the greater Hospital with a spirit ever strong and undaunted. To her also they say Bernardino manifested the hidden treasure of his uncorrupt body and guarded virginity, when at thirty-one years old he had once labored with a pestilent disease even unto death; and that she, if ever he had failed anything more wantonly, admonished him, that repenting in mind he should recall it. Her soul also, at the hour it was loosed from the body, while he was at Milan, they say he saw seeking heaven. This woman therefore he himself venerated not otherwise than a mother, and visited often, and enjoyed her frequent converse. For since she was of a most holy life, macerating herself with frequent fasts, vigils, and disciplines, nor ever lying down save clothed and always on a most hard little bed; he so rejoiced to hear from her salutary admonitions, in what manner amid so great perils of the world he ought rightly to live; and he felt himself by her words greatly animated toward that way of virtue which he desired to walk; now a great emulator of that sacred sentence which says: "Despise not the narration of the wise; and be conversant in their proverbs: for of them thou shalt learn wisdom and the doctrine of understanding." Ecclus. 7:9

[7] This man had likewise a paternal aunt, namely his father's sister, Tolla Bartholomea, who after the death ^h of her husband had dedicated herself to the religion of B. Augustine, who far surpassed Tobia both in number of years, and of his aunt Bartholomea, and in the perfection of a holier life. For she was nearly ninety, and exercised herself in continual prayers, and macerations of the body; but when she lay sick in bed, she ever chanted the divine praises with a glad mouth; and had come to so great an excellence of sanctity, that, the name of Jesus being heard, exulting with unspeakable joy, nor able by any force to suppress her voice, again and again calling Him with frequent sobbing she would leap up; and although she was in the judgment of all most prudent, yet so great a fervor of spirit often rapt her, that to one to whom her wisdom and sanctity had been unknown, she would without doubt, while she heard Him named, be believed to be mad. To her therefore he himself often, just as also to Tobia, went to visit, and gladly heard from her counsels of salvation; whence daily more grew his love and devotion toward God: by whose assiduous and great exhortation he was someday minded to embrace the sacred Religion. of most holy widows: There were those who called this other woman the Monica ^k of Augustine, that great and eminent and holy name among women; and just as that one by the prayers and tears and supreme merits of life of his mother, so this one by those of his aunt, who was ever to him as a mother, esteemed that he came to so great an integrity of mind. Nor undeservedly could she be called another Anna, daughter of Phanuel, of whom it is written, that she was a widow, even to eighty-four years, nor departed from the temple, by fastings and prayers serving God day and night. Luke 2:37 Happy indeed Bernardino, by the bond and obsequies of so many women, Happy by the instruction of 4 women, and by their life so excellently ordered and so great virtue; whom Diana his maternal aunt and Pia his uncle's wife, women of exceptional probity, reared; whom Tobia his cousin and Bartholomea his aunt, women of supreme sanctity, instructed! Happy assuredly, who, in what is in life the greatest moment of all, was educated from his first years with so great care and diligence, with so excellent morals, with so holy examples! For the training of the first age has this in chief, that whatever morals, whether right or perverse, are then imbibed, such also perpetually firm, fixed, and never to be abolished, as though nature casting them, are retained: wherefore not in vain the divine voices often admonish, that sons are to be educated from their tender years: of which kind among others is that: "Give not thy son power in his youth, and despise not his thoughts: bow down his neck in his youth, and beat his sides while he is a child; lest he grow stubborn and regard thee not, and so be a sorrow of soul to thee. Instruct thy son, and work by him, lest thou offend in his disgrace." Ecclus. 30:11 Deservedly therefore happy Bernardino, who merited to have such educators and admonishers, whose admonitions and examples, assiduous prayers too and merits, advanced him to so great a summit of sanctity, and aided him to receive so great a grace as he attained!

[8] But now by their example and exhortation, he undertook greater things than he was wont: he exercises himself in various penances: for baser

and fewer foods now to take, to increase fastings, vigils, the visitation of churches, the studies of sacred reading, to pray more frequently he began. Now on hard beds, and in those indeed always clothed, he took his sleeps: now he often used a hair-shirt, now also many times chastised his body with disciplines, covering with the Prophet his soul in fasting, and putting on his hair-shirt for his garment. Ps. 68:11 And that he kept these things secret in a certain private place at home, some companions of his at some time learned, with a little altar too and a figure of the crucified Savior set upon it, and a lamp burning before it. Nay also he was once detected to have scourged himself with nettles, thinking it thus more safe first to try for some years the life which he proposed to lead as religious. Which that he might effect with greater convenience and more ardent spirit, he took care also to be admitted into the number of those he is enrolled in the Confraternity of the disciplined who are called the Disciplined of the confraternity of B. Mary, in the greater Hospital of Siena, which received its name from the Stairs (a Scala). Nor truly, although confraternities of this kind have often brought the cause of great evils, and therefore seem in no way to be approved, ought this to be passed over; for that thence many men eminent in supreme sanctity, as for instance the Jesuati, and the founders of the Order of Monte-Oliveto, and not a few others of this kind came forth, of whose company it seems not unworthy that he himself (though far superior to them) was someday numbered.

[9] So much therefore profited him the so frequent visitation made by him of such women, the so frequent admonition of them. In which place, that we may understand, not so much his holy mind, as also no ostentation at all of his holy mind; it seems not to be omitted, that when Tobia, after the manner of a cautious woman, holding deservedly suspect his pubescent age, easy to fall, singularly loving the Mother of God, admonished the youth before all things, that from the bland spectacles and converses of little women, no otherwise than from a certain pestiferous serpent, he should keep himself far off; he, although he certainly observed what she admonished, yet once in jest said to her: "Know that I am seized with the love of a certain most noble and most beautiful ^l maiden, to see and salute whom, the day drawing toward evening, I am ever wont to go: nor, unless she be first seen, would the rest of any night seem sweet to me." Now beloved of the youth was she, whose beauty, as David says, the King desired; whom for the supreme beauty of her own soul he also loved, to Tobia he confesses that he loves a certain beautiful one: and the greatest Maker of heaven and earth made glorious above all; Mary namely the Virgin, whose name since he venerated with wondrous affection, and continually held fixed in his mind; so an image of her, excellently painted in a certain public place of the city, before he composed himself to bed, he went to salute after his manner and to commend himself to her. Ps. 44:12 But although she saw all the signs of his life full of integrity and full of austerity, so that no such suspicion of him could come into the mind; yet since on the contrary she considered the slipperiness of his age, the frailty of our flesh, the snares of demons; the place too where certain women little chaste were wont to dwell, which he had also rather solicitously sought of her; and that which the Apostle says of himself, to whom suspecting something worse the truth becomes known. "But I see another law in my members, repugnant to the law of my mind, and captivating me in the law of sin which is in my members"; she was compelled for this also to suspect all things most evilly; but most of all on account of the delicate nature of the youth, joined too to his distinguished virtues the elegance of form and beauty; so that of him rightly could be said that Virgilian saying: Rom. 7:23 "More pleasing is virtue coming in a beautiful body." For which cause he lacked not the snares of certain unchaste men, whom he himself ever shuddered at more than at a stinking bilge, and once even struck one with his fist, and another with stones, the hand of certain most excellent young men aiding him. These things therefore considering, and thereby smitten with no small grief, she determined diligently to inquire what this was at all: and when by many secret ways the sedulous woman had investigated the ways of the youth, nor found anything of him beyond what we have said, from the great mourning by which she was held she was suddenly turned into greater joy.

ANNOTATIONS.

CHAPTER II.

The service shown to those infected with the plague. A grave illness. His entrance into the Order of Minors. His first sermons.

[11] When therefore the excellent youth thus acted, when in him so many and so great virtues shone forth, there was in him no lesser one, which would illustrate the rest still more as an eminent queen as it were, a most tolerant fortitude of mind and patience; by which, as by a most strong shield, he would strongly and courageously beat back even however grave and sad the darts of raging human wickedness, knowing well that of the Apostle: "All who wish to live piously in Christ Jesus suffer persecution." 2 Tim. 3:11 The Pestilence raging, But this he most of all demonstrated at the time of a certain plague, which in the year of Christ one thousand four hundred so grave and atrocious invaded Siena, that it laid waste its innumerable people with a furious contagion, which everywhere snatching all things raged. Not yet had he attained his twentieth year, when most highly commiserating the most grievous condition of those times, he sought the Hospital, which for the honor of B. Mary and for the sake of pilgrims was built in the midst of the city. But that is the one which we said above received its name from the Stairs, a great one indeed, ample and renowned, and for receiving and curing any sick whatever ever prompt, ever open. he serves those infected with it in the Hospital, He sought it therefore to serve during that time, in which, the plague acting more gravely, a long crowd of those languishing was carried thither. But this he did, when almost all the household and ministers of the Hospital, more than one hundred and fifty, had been consumed by the plague; nor was anyone found who would undergo the service of so great peril, even any great price being offered. But since he thought of nothing besides God, and despised all things for His sake; he determined for the love of Him and of the Virgin Mary, to whom he was especially affected, to undertake so great a ministry (though a thousand deaths offered themselves to him): following the footsteps of Tobia his cousin, whom we said above to have borne even of her own accord the care of the sick women of that Hospital; taking also as helpers, who gladly aided him, very many of his most excellent young companions, since he alone in no way sufficed for so great a burden.

[12] It was wonderful to see, how much he underwent all the extremest offices and those befitting only the vilest slaves: undertaking all the vilest ministries with how great solicitude and how great alacrity of mind, spurning no one, now fires, now beds, now medicinal draughts or fomentations or perfumes he prepared. Now to these he ministered drink and victuals: now of those he, in no way disgusted, received the purgings either of the stomach or of the belly: now handling the ulcers of others he wiped away the gore, consoling all with sweet words, and ever exhorting them to be of good cheer; but those who departed from life, taking care most of all that they should first be fortified with the holy Sacraments, then also be buried piously and decently, never sparing vigils, never inconveniences, never any labors; never terrified by so great a fury of the raging plague, never by death itself, which he daily saw standing before his eyes. But with the Apostle in solicitude not slothful, fervent in spirit, serving the Lord, rejoicing in hope, patient in tribulation, instant in prayer, communicating to the necessities of the Saints, pursuing hospitality. Rom. 12:11 Which thing made his nearest kinsmen exceedingly hostile to him, upbraiding and execrating him, and daily casting bitter and base curses upon him, and calling him no otherwise than delirious and the offense of his kinsmen and utterly senseless, that he should neglect his own life (which everyone of sound mind would strive with all zeal to guard), that he should have chosen so vile, abject, and dishonorable a ministry, to the reproach of their most renowned stock and the perpetual infamy of all his kinsfolk. By whom the youth being in no way prostrated in mind, when the dwelling-place which God had begun to build of sanctity in him, the time of consummating and perfecting it now arrived; confirmed with greater strength of patience than he was wont, increased with greater fortitude, he received all things with deaf ears; bravely scorning it. caring nothing whatever was vilified in him, whatever was reproached to him, whatever of ignominy and madness was attributed; provided that to God only, for whose cause he did all things, he was grateful and acceptable; provided that to God only, to whom he referred all things, the service he had undertaken was in no way vile and shameful, in no way opprobrious and contemptible: not ignorant of that Evangelical word: "Blessed shall you be when men shall hate you, and shall reproach you, and cast out your name as evil, for the Son of man's sake." Luke 6:22 He turned over indeed in mind and continually meditated and in this imitating St. Francis. that great contemner of the world, Francis: who as he had borne with equanimity many things of this kind, his father especially raging most cruelly against him; so he strove as much as possible to imitate him; so setting his humility and patience, which no mortal afterward ever equaled, assiduously before his eyes, he contended also more efficaciously to follow him.

[13] He falls into a grave illness, Four months now being passed in that office, he at length fell into a most grievous languor: by which for as many months as he had before served the sick, long and even unto undergoing death vexed, he ever lay in bed, with a certain most dear friend of his, Ildibrandinus Manetra, his cousin Tobia ever caring for him, and a certain other noble matron Justina ^b, who never departed from him until he was healed.

In which, if we should be willing to attend to human judgments (which are foolish and blind), it seems certainly a great occasion for arraigning the Divine justice; which compensated so great a servitude of four months undertaken for His honor, by the wondrous but just judgment of God, with so unequal and far unworthy a measure of merits straightway, namely through four months. But if we prefer to lean upon the divine judgments (whose reason and effect is inscrutable), there will be nothing which does not seem ever weighed by an equal balance. For human minds, as plunged in this gross and infirm mass of the body, and everywhere beset round as it were by ignorance and errors, are so far alien from the knowledge of the true, and in no way capable of discerning anything either good or evil. But the judgment of God, who beholds all things with the eye of His eternity, never errs, never is deceived: He alone well knows what to each will be either useful or hurtful, though the first face of things seem to show the contrary; and well knowing, distributes to each, as the better things seem to Him. Therefore rightly the Prophet says: "Thy judgments are a great deep." Ps. 30:7; Ps. 91:6 "How great also," says he, "are Thy works, O Lord; Thy thoughts are exceeding deep. The unwise man shall not know, and the fool shall not understand these things." And in another place he says: "The Lord disappointeth the thoughts of the peoples, but the counsel of the Lord standeth for ever: the thoughts of His heart unto generation and generation." Ps. 32:10; Job 10:4 Job also says: "Hast Thou eyes of flesh? or dost Thou see as man seeth?" And another Prophet says: "O the depth of the riches of the wisdom and the knowledge of God! how incomprehensible are His judgments, and how unsearchable His ways!" Rom. 11:33 But if anyone is willing to advert to it, he will know it was not without the great and holy judgment of God permitted, that that grave servitude of four months upon the sick should be followed by a graver sickness of his own through as many other months, as a worthy retribution as it were of his so great merits. For since God had determined to reward so great a piety of service as he had exercised, not now with any comforts of the body, he more loftily seeks the heavenly: which indeed would seem least to him, but with the greater goods of the soul; therefore that he might raise his mind more loftily to the heavenly gifts which were prepared for him, and that all hope and care of this calamitous world might more grow worthless to him; He advisedly permitted him to be smitten with that worst sickness: whence it came to pass, that the more the languor weighed upon him, the more the love of God and contempt of the world was increased in him; that the greater anxiety his body suffered, the stronger rose his mind and the nearer to God.

[14] Being therefore now made of strong body, he also more convalesced in spirit; being now free from the grave sickness of the body, he had escaped also every graver sickness of the mind. For turning over with himself in profound thought the turbulent and infinite cares and anxieties of this raging world, by which we are daily tossed, as by the tempest of the fluctuating brine overwhelming us everywhere; and no less its vain and false joy of its enticements; the lying aspect too of felicity, with which, no otherwise than a most impudent harlot, it flatters everyone incautious, about to deceive him: and considering more loftily what the Prophet says, "Because we are dust; man, his days are as grass, as the flower of the field so shall he flourish; for the spirit shall pass in him, and he shall not be, and he shall know his place no more." Ps. 102:15 These things, I say, and on the contrary the most sweet rest and tranquillity which is with God, more attentively meditating; and he desires the religious life: he proposed, all care of earthly things being cast off and trodden under, to cultivate the religious life (which alone he judged to be truly happy and blessed): and so he proposed, that as many as he should see straying from the way of God and slackening the reins to sins, he would gladly tear them all with his teeth; which, however, by the vice of a too immoderate mind, before the Order of St. Dominic if perchance he related it, he attributed. But when he set before his eyes by grave and mature examination all the strict observances which have been instituted by holy men; yet two (as he himself once related), namely those of Francis and of Dominic, which he could deservedly follow, appeared to him more worthy. But long fluctuating and long deliberating which of them he should choose, at length he determined to understand and discuss their institutions. And first reading what Francis had delivered to be observed, when he was exceedingly delighted and refreshed by them; no longer caring to see what Dominic had instituted, he chooses the humility of St. Francis, straightway, a fixed purpose being confirmed, he embraced Francis, on account of the greater contempt of the world, the humbler also and poorer state far more pleasing to his mind, choosing with the Prophet rather to be an abject in the house of God, than to dwell in the tabernacles of sinners. Ps. 83:11

[15] Moreover this mind of his was confirmed still more by a notable vision of this kind, which at that same time appeared to him in sleep, animated by a certain vision: He saw himself to be in a certain great untilled field ^c, in which was a lofty tower, and in the tower a window, through which a huge flame went out, and in the midst of the flame a certain woman, with loosened hair and outspread hands, with a voice raised on high and thrice repeated cried out to Francis. The signification of which, while he once related it, he also gave thus; that by the field the world; by the tower, God; by the fire, the Holy Spirit; by the woman, Religion or the Church should be understood. He said also that he held it in so recent a memory, as if it had then befallen. Thus therefore he was the more kindled toward that way of Francis, which he now turned over in his mind. Now he more admired and emulated him in all things: now he panted most vehemently toward him and sighed: now by love and imitation of his life, and by observance also of the institutes which he had left distinguished and holy, he was wonderfully drawn: but that Bartholomea retarded him for a time, of whose exceptional sanctity we made mention above. he serves his sick aunt Bartholomea even unto her death, For since she could not be moved from her bed, on account of blindness together with deafness, and a spasm of the nerves likewise, and her decrepit age (for she was ninety-seven years old), and a certain household servant of hers, a religious woman, of whose service alone she availed herself, had lately died; yet the excellent youth would not desert his aunt, whom he loved not otherwise than a mother. He served her therefore, drawn back by no labor, no loathing; and did with his own hands all things whatever were needful for the woman afflicted with so great necessity, while she survived: but she survived a whole year and somewhat more.

[16] She being dead, he thought it better first to try in secret at home the religious life which he had proposed to follow, afflicting his body with greater chastisements than he was wont. And at length, he distributes his goods among the poor: when through so much time as seemed enough, he had tried what he wished; first he distributed all his substance among the poor, as he observed the greater need of each to be present; not unmindful of the Evangelical mandate, "If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and come follow Me, and thou shalt have treasure in heaven." Matt. 19:21 Then he went to John Nestorii, a man of great authority among all both for his old age and for his no mean prudence and sanctity, to whom also he had before disclosed whatever he had thought of doing: he takes up the habit at Siena: and he received from him the Order and habit of the Minors, instituted by Francis, in the twenty-second year of his age, on the sixth of the Ides of September (on which day also it has been said above that he was born) in the Church of St. Francis at Siena. In which it is by no means to be passed over, what the holy old man is recorded to have said then to the excellent youth? namely, that from no one for a long time had so great increase and so great exaltation come to the Order of Minors, as he saw would come from himself; than whom no one of the youths of Siena was better, no one more upright, no one more eminent in morals and virtue. But not long after he betook himself to Colombaio, a place in the Sienese territory, he removes to Colombaio, where they relate Francis was once wont to abide, and Bonaventure too, while he himself there assiduously dwelt, to have refused the Galerus of the Cardinalate offered to him. But in what manner he betook himself thither, must be told.

[17] There had come perchance a certain most excellent and most religious man of the same Order, desiring to reduce that place to the ancient and stricter mode of living: in which he had need of some who might dwell with him of like profession and like purpose, whom he obtained from him who then had the care of ministering. But having contemplated Bernardino the novice youth, and being greatly allured by the disposition of his morals and probity, hoping he would be no small help to that which he proposed, he asked that he be given to him before all others. That thing pleased him who ministered, it pleased Bernardino too: and all willing and consenting, he proceeded to Colombaio. There leading a life with the greatest mildness, innocence, patience, charity, obedience (by all which he made himself pleasing), in all things according to the Apostle he showed himself as a minister of God: and that place itself was then made one of great austerity, 2 Cor. 6:4 and of great devotion among all: at which time very few of this kind and rarer than the phoenix were held. Then, a year being completed, he professed the Rule of Francis, to which he had destined himself. Then, another year too being revolved, he sang his first Mass; and there having professed and been made a Priest. and that indeed all on the day on which we just said he was born both to the world and equally to the holy Religion, on the sixth of the Ides of September; a day assuredly ever great and memorable to him, both on account of these things, and on account of the reverence of her to whom he was affected with supreme and ardent love, namely the lofty Mother of God the Virgin Mary: that on the day on which she being born entered the world, he too on the same day, being born to the world indeed, attained great and glorious goods.

[18] But after a few days, when, by assiduously and keenly applying himself also to letters, he had brought a wonderful advance of his studies; the office of preaching the word of God was committed to him by his superiors: he preaches at Seggiano, which he, although he affirmed his strength by no means equal to so great a burden, yet humbly obeying their commands, undertook. But first (as he himself once related) he began it in the town of Seggiano of the Sienese, which was near to Colombaio, where he himself dwelt. Whom then, that one about to be so great an announcer of the law of God and so great a herald, they relate to have been seized with so great a trembling of voice, and of shins, and in fine of the whole body, that he could scarcely speak forth what he had purposed: which it is certain has befallen even eminent orators: a sign of a modest mind and one well formed by nature. At Siena But then, when he had set out for Siena, he made words to the people, near the tree of B. Francis, which is by the walls of the city. Then a third time at St. Honofrius, where then was only a certain slight hermitage, and at Capriola, where he raises a dwelling. called Capriola, which belonged to the greater Hospital of B. Mary. Captivated by the convenience of which place, he asked the Rector of it, John ^d Glandaronus, that he would grant that little place to him and some

companions of his, for the sake of their dwelling. Nor did the excellent man refuse, mindful with how great piety, at the time of so dire a plague, that man had served the hospital. By which so notable and pious liberality, not so much for the servant of God asking, as for the place itself, was well provided: for since before it was very small and narrow and mean, so much afterward by his care and labor, as one may see, was it increased, amplified, and ennobled ^e. Having therefore obtained a dwelling so convenient to his purpose, he proceeded alacrously to pursue what he had begun, and whatever he could by eloquence and doctrine, all that he willingly bestowed upon the people gladly hearing him; and (as Solomon ^f says) he sent forth the eloquences of his wisdom like showers. When at length, desiring that the fruit of his labors should be more abundant, his Superiors willing and commanding it, he girded himself to instruct also other cities, as the spirit led him. Ecclus. 39:9

ANNOTATIONS.

CHAPTER III.

His excellent gift of preaching joined with virtue. Its manifold fruits, and the conversion of peoples.

BOOK II

[19] But now we touch upon far greater and more illustrious monuments of him. For with all zeal and diligence applying himself to the holy work enjoined upon him, he fulfilled it with so great grace and felicity, that those who heard him making words In sermons he excels in delivery, could not sufficiently admire and extol it with the highest praises above all. For if rightly the ancient and most wise teachers of speaking believed delivery to be the first and supreme praise of eloquence; if Demosthenes, being asked what he judged to be first in an Orator, answered delivery; what second, likewise delivery; what finally third, in like manner said it was ever delivery, as though in it all the force and all the excellence of speech seemed chiefly to be contained; with what praises shall we extol Bernardino? with what admiration shall we follow him? perfect in all ways, who have so often heard him to have been so endowed by the lavish hand of nature with that grace of delivery, that nothing more worthy, nothing certainly more eminent could be said: since his voice was so gentle, clear, sonorous, distinct, unfolded, solid, penetrating, full, redundant, elevated, and efficacious; that for that office of speaking forth a sermon to the people which by command he had undertaken, it could be believed formed rightly for him at his nod; which was so sweet, that it had a certain worthy gravity mixed with its sweetness; so robust, that not more solid, it was seasoned with great gentleness; so open, that not more loose, it did not however flow away: which besides was so instructed by certain apt and decent modulations, that thence indeed greater dignity and a more pleasing expectation of him arose.

[20] Nor do I say how to a nicety he observed all things which great artificers of speaking have delivered, nature alone aiding him; how he had his voice serving him for whatever things he might fit it to; how he knew well and adapted to the very subjects either to lower or to moderate, or to lift up, or even sometimes to pour it forth more vehemently and keenly, as each subject of which he was to speak demanded; how rightly he himself knew by his own genius that which in others is of supreme art, in what place chief stress should be had, where the breath should be suspended, where the sense should be closed; what order should be observed in all things, which joined with ornament avails so much among the minds of men, that the greatest Orators attest that nothing avails more than it. But on the festal and solemn days, on which there is made a greater concourse of every kind and rabble of men, before whom a sermon out of order, which may satisfy so great a diversity, must be held, how purposely he, now in no way serving order, now leaping much hither and thither, rather heaped up than disposed; and since he was jocund by his own nature, how many things full of pleasantness and wit he often, even of design, interspersed with his most grave sentences, that he might refresh the otherwise wearied minds of the hearers as with such sweet pastures, at once delighting and moving, and so make them, thus refreshed, also more attentive. To these was added the comeliness of his face, the gladness of his countenance, and the decorum of his whole body, and his gestures most apt and most congruent to any matter whatever was to be set forth: in which he was strong by so wondrous a gift of nature, that no one, however learned and instructed in every art, surpassed him at all; whence it came to pass that, aided by so many and so great helps to speaking, the three things which are required in an Orator by the judgment of the supreme authors of eloquence, he by a wondrous and divine grace attained above all: for he both better taught all things that he was to say, and more delighted the minds of the hearers, and more vehemently moved them, and more ardently incited them to whatever he pleased.

[21] To these let us adjoin that which deservedly rendered him still greater and more admirable, by his singular doctrine, his great and right doctrine of the evangelical institutions. For not so much his tongue and the gestures of his body served him, as also much erudition of those things which he was to deliver and his eminent genius. Let us add moreover the knowledge of many things, and the supreme prudence in discerning the various morals of peoples: for as he went to all the cities of Italy, instructing them with holy disciplines; prudent in censuring vices, so he understood their diverse pursuits, and the diverse sins by which each was the more corrupted; and understanding, he amended them also with diverse remedies and each suited to its own disease, following the manner of physicians, himself a physician of souls exceedingly exercised and instructed. But he so amended, that he censured vices rather than men; provoked to hatred crimes rather than the authors of crimes; that he had not the same regard, in reprehending crimes, of all either times, or conditions, or persons, or states; that of great men and those endowed with any power or dignity he ever spoke modestly; lest he should more incite the light and headlong motions of the vain little people, which he ever strove to repress; that he advisedly passed over many things, which he knew would either profit nothing, or bring the notice and experience of some hidden crime; observing most diligently what Paul teaches Timothy, "Preach the word, be instant in season, reprove, rebuke, entreat, in all patience and doctrine"; and so observing, that although he was the author of infinite advancement, yet it was never found that he himself brought forth anything which was the cause of scandal. 2 Tim. 4:2 Which is to be thought worthy of the greater praise, the more we see it given to very few professors of that office: so difficult and arduous it is, for one speaking many things with many hearing, ever to keep measure.

[22] But besides these things (which surpasses all that we have said) so great was the integrity and sanctity of his life, that nothing was ever detected in him which could be reprehended, Made by his life an example to all, nothing noted in him which seemed to stain his sincerity: so that his works were not diverse from his sermons, and he ever had deeds the companions of words, and words of deeds; so that not otherwise than he taught others, he himself did; no slothful imitator of our Savior, whom with equal care publicly instructing the peoples, we read to have begun to do before He taught; nor less an observer of the Apostle, who, instructing Titus in what manner he ought to teach the old men, young men, aged women, young maids, each according to his age and condition, after all doctrine subjoins: "In all things show thyself an example of good works, in doctrine, in integrity, in gravity." Acts 1:1; Tit. 2:7 By which he claimed for himself so great authority, gained for himself so renowned and great a name, he draws the love of all to himself: that everywhere all peoples, every age, every sex, the little together with the great, followed, loved, worshipped, observed him; all revered, magnified, extolled him, and received his words as divine oracles ^a; it was each one's supreme study to be refreshed by his sweet and holy words, to be imbued with his counsels, instructed by his documents, salubriously cured by his rebukes, to set before their eyes the disgraces of their past life, to wash away the filth of their offenses, to repent of their old evils, to shudder at their crimes, to declare war on their vices, to despise the allurements of the world, to be converted to a better mind, to walk the right way, to embrace virtue, to put their hope in God, to be delighted by the divine mandates, now to sigh for the heavenly joys. he leads the young Who can equal in words, how great an advancement of innocence and modesty the younger ones, aided by his doctrines, brought? to how great probity, to how great a fruit of life were they reduced? what graver morals did they put on, especially the women? whose softer jests, songs, and dances, and the women, he turned to the better frequenting of the holy churches and the celebrating of His Sacraments, and the more avid hearing of the divine mandates: but their more wanton ornaments and certain mocking deceits of the hair, the medicaments too invented for painting the face, and all that useless finery, prepared for the sake of a more elegant and trim body, to cast away vanities, all the irritants and fomentations of lust, he so caused to be despised, cast away, and exterminated, that they were even publicly often given to the fires. Nor less did he by his holy admonitions and his illustrious authority so destroy and overthrow certain superstitious writings, composed with I know not what portentous marks and characters, and those signifying nothing other than the names of demons, and also medicated drugs and ones charmed with magical songs (which are wont to reduce those to whom they are administered rather to madness than to any love or peace), and sorceries; that an infinite heap of them was sent into the fire, namely to be burned and utterly destroyed as worthy of such a punishment.

[23] But who could heapedly explain, as the matter itself demands, men to reject unjust gains, how greatly the robust also and the elder, by such holy admonitions of his, left their old license and habit of life? how greatly, the grave burden of their old evils being laid down, more agile and unencumbered, while they live justly and rightly, they became? how great condemned practices were rejected by them? how great false and corrupt dealings and gains were exploded? how great deceptions and entanglements of buyers and sellers among themselves? from how great wiles and frauds was there a ceasing, from how great pretenses and impositions, from

how great lies and false swearings? How many besides were freed from the most pernicious plague of dice, from the most base and most monstrous habit of accusing God and offering contumelies against Him? How many ceased to rob, how many to extort, how many to do violence to others, how many to commit defilements, adulteries, lusts, murders, betrayals? How many prostituted women, and public victims of obscene lusts, returned to a celibate life? How great a diligence of parents toward children grew, and reverence of children toward parents? how great a love and faith of husbands and wives toward each other? how much more mildly did masters follow their servants, how much more faithfully did servants follow their Masters? how much were all, whether brothers, or kinsmen, or relations, or friends, or messmates, either the more kindled to love, or restored to it? hatreds. From how great seditions and enmities were cities exempted? from how great a disturbance of minds? how great hatreds among the peoples were extinguished, angers repressed, jealousies healed, discords ^b and contentions appeased? how great quiet and tranquillity? how many adverse and hostile minds were reconciled to each other? how many spirits recalled to benevolence and peace? from how great a heat of perturbations were they freed, from how great a zeal of harming and madness of avenging? Who finally could sufficiently tell, Many coming to the Order how many he drew by his most rich and most holy doctrines to the knowledge and love of God? how many from so great miseries of the world and so great a shipwreck he led out to the tranquil and safe port of holy Religion? and how many houses and monasteries he caused to be built for the sake of their dwelling? all by huge labor and expense and huge zeal of the peoples, on account of his holy merits, the goods of all being contributed aiding it; he constructs monasteries with which not only all Italy, but now almost the whole Christian world is daily more filled. For the flock of holy sheep growing more happily day by day, of which that holy shepherd was first the author; surely also it is necessary that the dwellings in which so great a multitude of them may be placed should grow and be multiplied ^c.

[24] And what greater than these? what more excellent? what could be either more illustrious to the world, or more glorious to heaven? For if antiquity extolled Pythagoras the Gentile Philosopher with the highest praises, to be praised above Pythagoras, because the people of Crotona, lapsed into luxury and all the gravest vices, by public admonitions, men and women, and also boys, all held separately, he recalled to a better use of frugal life; if he attained great glory, because by his wisdom and authority he conferred so much on one people only, even to the laying down of the ornaments of garments by the women; how much of praise and glory shall we think to be attributed to this man, who by worthier and holier doctrines equally and examples, advanced even innumerable peoples to far greater increases of virtues. And to whom now will it seem a wonder, if afterward he was renowned for so great signs, of which in their place below it shall be spoken? honored by God in life and after death, For if he himself was the cause of so great goods, it is not to be doubted that an equal glory of them is rendered to him in heaven, where he enjoys an everlasting age: nor only of those things which living he himself wrought, but of all whatsoever now, translated to another better life, arising from his old benefactions, as from holy seeds sown before, he produces with an ever revived origin. For so it comes to pass that whatever pious, just, and holy thing the dying left after themselves, on account of which they are turned over in the mouth of the living with supreme praise, that, which becomes daily of more abundant merit, yields to them a daily more abundant and more glorious life. To life, I say, not to a greater expectation of any flattering fame, by which the vain and empty opinion of mortals is most deceived. For with God there is life, not fame; which is prescribed only by places and times, far alien from Him. Nor is the reason different of those things which in life are wickedly and perversely done, that not so much they, as the evils which afterward arise thence, on account of the fruits arising even after death. accumulate punishment to their first author. If therefore an equal glory of those goods is rendered to him in heaven, which either in the time of life, or now also having departed life he does by the virtue of his pious merits; it is certainly to be believed that he enjoys a most blessed and most glorious life with God: and therefore no admiration ought to be had of his lofty power with God, if whatever he asks of God for our salvation, he obtains; with those great and admirable signs too, which we know to have been and to be done by him above all human virtue.

[25] Let others wonder at and make much of very long pilgrimages, So great efficacy of the word seems to merit the first praise. the most desert solitudes, the harshest heats and colds, the vilest victuals, the most attenuated and most frequent fastings, the hardest lyings-down, lucubrations, macerations, the gravest castigations of the body, by which without doubt a greater and more excellent glory with God is sought, no one will deny: but I cannot sufficiently wonder at and make much of it, that one man was for the salvation of so many peoples; that one man could, by his holy doctrines and examples, correct so great errors of peoples daily grievously offending, so great crimes; could raise our souls bent toward the earth and utterly empty of the heavenly to God; put a bridle on so many motions of our heart daily running out, withdraw our senses from so many flattering pleasures, give severer and harsher laws to our body, purge our minds of so many ulcerous and virulent diseases, compose the morals of cities, increase holy studies; rout vices, drive away scandals, appease seditions, heal enmities, extinguish inveterate and ardent hatreds, in fine be the author of so great peace, so great reconciliation and concord. For these things will rightly seem to anyone examining them to be of far greater merit than the former: which are not to be believed able to be done without also a great state of a most upright mind most acceptable to God, and the supreme afflatus of God and a singular influx of heavenly grace. So that rightly a certain most learned and most eloquent man of his Order, when he was asked why he himself, endowed with much greater doctrine and eloquence, had not so great a force in correcting the sins of peoples, seems to have said; that he indeed was as a coal having nothing of fire; to which others applied, namely dead coals, by no means revive: but that Bernardino was a Coal kindled by the divine spirit, whom the other coals touching, though extinct, suddenly receiving the force of fire, glow.

ANNOTATIONS.

CHAPTER IV.

The fruits of his private converse: contempt of the world, patience and constancy.

[26] Plainly, since he did so many and so great things, and all those indeed by his open and public declamations; no less also amid private actions he consulted the salvation of all whomsoever; now exhorting, Useful also by private converse now admonishing, now amending each according to his condition, so that on no part was all his speech without fruit ^a. Even as to a certain youth, whom on account of his probity he especially loved, when he had once seen him girt with the end of the girdle hanging behind his back, "Tell me," said he, "dost thou walk before the face or behind?" By which words full not so much of prudence as of wit, that one being placidly admonished, afterward abstained from that custom of girding, which seemed neither decent nor agreeable to nature. Even as also to a certain excellent Religious of his Order, desiring to fulfill rightly the religious life which he had undertaken, and asking by what way he might more easily effect it; he himself, assenting, his whole body inclined to the earth, answered nothing other than, "Downward, Downward"; by such signs and words alike signifying humility, which whoever ought to follow as the chief and only foundation of that which he greatly desired. Of which kind he also beautifully admonished another, while by chance, as it happens, for the sake of learning he was asked, when rightly one should cry out in public discourses, thus; "Go, do what thou art to do to the praise of God, and perfect in charity; and what thou most desirest, the spirit itself of God, when the time shall demand, will suggest and of its own accord administer." To which very like is another answer, which he gave to another, asking him, since the sermons which he publicly uttered were held in such esteem among all peoples, and he teaches what renders sermons fruitful. and bore so great fruit, that he would teach him what singular rules he observed in uttering those very sermons, by which being instructed he too might make his own sermons, which he was to hold, more useful; "I have observed," said he, "only one rule." Which when that one, wondering and rejoicing at once that the observance of one rule than of many were easier for him, asked again what that rule was; "From the time," said he, "that I began to intend to this exercise, I never uttered any word save for the honor and praise of God: and this rule, which I ever the more solicitously observed, alone afforded me whatever of knowledge, or of eloquence, or of promptness, or of authority I attained: this, whatever erring souls I have converted to God, alone afforded me."

[27] Nor is that to be omitted, which to the same man at another time, asking him what he felt of sacred doctrine, and how the stings of the flesh are to be borne. because he had once heard him saying that he had given thirty years to it; "Now less," said he, "than ever do I seem to myself to understand it." Nor is that saying full of wisdom to be passed over in silence, with which he consoled this same man, when in the first years of his conversion, being grievously tempted with the spirit of lust, he had asked of him what he himself, now thirty years warring for the holy religion, did when the battle of the flesh waged. For prudently thus admonishing him, "Now," said he, "I would do worse than ever." By which words plainly he both kept his humility, and strengthened the infirm brother by his example with great constancy, for beating back the stings of the hostile flesh and sustaining its battle. ^b And, that we may pass over many other things of this kind, he strove that his labors should be profitable, not so much by his studies and public and private exhortations, he profits most by prayer: as also by being instant in prayers. For in those hours which are chanted by night, in which either before or after it has been wont to be for all the time rather of resting than of praying; he himself nevertheless in his cell in the place of Capriola was sometimes seen to be free for prayer; for this he had instituted now for many years, never after the chanted matutinal Hours to give himself to sleep. All which since they were the chief

in him, and far greater than human powers (which yet is a wonder in those who have attained the highest graces from God), he ever so bore himself, as if nothing of these were in him, he thinks most humbly of himself, so openly showed himself to all, as if he excelled others in no virtue: he was of such humanity, of such mildness of life, of such sweet and pleasing converse to all, that (which is a manifest token of a perfect man) he submitted himself of his own accord even to the novices themselves, and often asked counsel of inferiors; never presuming anything of himself, never extolling himself above anyone, so that whoever had not known him would have judged him from the exterior face of his morals alone to be the least of all. And although he was so great in preaching the word of God, yet there are extant those who heard him saying, that from the beginning, when he had given six years' labor to it, he never believed himself fitted for it save in certain most mean little towns and among ruder men.

[28] There are also those who relate that he, when by chance for the sake of some needful thing he sought the cell of someone, ever going with a level step, knocked at the door only with a light touch, and never entered unless called and bidden. And he was sometimes seen, while the peoples accompanied him departing with great honor and concourse, to walk so sad, dejected, and prostrate, as if he were led to punishment. So also he was sparing of words, and of a remiss and patient nature; courteous and grave alike: that although publicly he most bitterly censured the crimes of all, yet privately he never rebuked anyone, even his own household and inferiors, save sweetly. And although he had many things to set forth privately and publicly, yet he never (which he himself also once said for the instruction of others) of set purpose told a lie: than which I know not what could be more beautiful and worthy in a free and renowned man. But if ever in judging he had erred in anything, afterward understanding his error by manifest reason, he so easily yielded, that either he was utterly silent, or even openly confessed that he had erred; so wholly was he free from all stubbornness, so little did he dare to trust or lean upon his own opinions. Moreover he so despised the riches of the world, that although much money came to him for the building of monasteries, yet he never wished either to see, or to touch, the money sent to him he spends on captives: much less to possess any of it. And when the Duke of Milan had once sent him five hundred gold pieces for the cause of his necessities; he received them indeed gladly and giving thanks, but straightway ordered them to be spent for the liberation of those who were publicly held in prisons for debt ^c.

[29] But honors and the amplest dignities he so despised, that when, his name being increased and his fame spread more widely, many cities desired him to be set over them as Bishop, and especially Siena, Bishoprics offered he does not accept: which often with even greater desire sought their own citizen for that; ignorant how far more glorious they would be by the name of him dead than by the Pontificate of him living; yet he himself could never in any way be brought to assent, refusing all things with great and constant mind; affirming also that the mode of living which he had once chosen for himself with the habit and poverty of Francis, he would ever observe even to the last end of his life; sometimes also asserting (that which I remember was said to me by him) that it would be a far greater convenience to him who was to live five days (for by such a number he reckoned the brevity of human life) if meanwhile he should omit the honor of so great a burden, and empty and free and unencumbered, without so grave and intolerable a load, should hasten to the end, whose delay was so short; attesting moreover sometimes in jest, that injury was done him, in being asked to seek the Prelature of some private city, since whatever city he entered, he was received, frequented, worshipped with no other veneration than a Prelate; and that it seemed far better provided for him, to be held the Bishop of all the cities of Italy, than of one only. In which is to be reported, what to a certain companion of his very domestic to him, asking in jest replying that he seemed to be Bishop of all Italy. whether, since so many Bishoprics were offered him, his mind had ever been bent to receiving them; he answered, that there had never been to him even the least fiber which had devised that. To be narrated also is what he said to this same man, when once a rumor had come that he had been elected to the Archbishopric of Milan, and that man had reported it to him, and at the same time asked how willingly he inclined his mind to receiving the dignity: "Believe not," said he, "that I would exchange my so lofty lordship for any Episcopal dignity"; calling lordship namely the holy observance of tranquil religion, which for so many years he had cultivated. To which is like that which he answered to another also, asking him why he had refused the Bishopric of Siena: That it was not rightly provided for him, who was already Pope, to become a Bishop, the far more excellent dignity being laid aside; signifying certainly that which we said above, that, whatever city he entered, he was received, frequented, and worshipped with no other veneration than a Prelate.

[30] But that seems more memorable, which then, when first elected Bishop of Siena by the voice and favor of all his fellow citizens, On another occasion as if consulting a companion about receiving some dignity and called by the Pontiff; he himself, who well knew the mockeries and perils of our life, called to himself a certain Brother of his, unlettered, whom on account of the simplicity of his life he greatly loved; and wishing to jest with him, and at the same time by jesting to demonstrate how great was the vanity and folly of this world, "I have," said he, "sweet Brother, what to announce to thee, whence we may perpetually rejoice." And to him desiring to know what that was, he subjoined, "The Sienese have elected me Bishop for themselves by unanimous consent: does not this seem to thee best to be done?" That man, detesting it forthwith: "Do not," said he, "Father, lose for the vain and shadowy good of so small a thing those great labors and the fruits of labors alike which thou hast prepared for thyself in teaching the peoples, by the least point." "What then," he himself added again, "if the Milanese, by whom above all other peoples I am loved and honored, should seek to set me over them as Archbishop? wouldst thou think this too to be despised?" "Nay this too," answered he, "by how much it is greater, by so much greater a mind I judge it to be despised, unless thou wouldst condemn both thyself and the rest, whoever hereafter shall follow as announcers of the holy word, to eternal opprobrium and eternal infamy." "And what," he asked him again, "if the supreme Pontiff should pronounce me Patriarch? wilt thou persuade me to receive this too not with a grateful and willing mind?" That man being greatly saddened at these things: he teaches him that all are equally to be rejected: "Now I see," said he, "that thy mind is bent toward these vain goods of the world: for which thou wilt lose both the love of the peoples which thou hadst sought with so great labor, and chiefly the grace of God." "But what if I become a Cardinal," he said to him again, "does this affair seem to thee one that I ought to despise?" That man stopped, hearing the summit of so great a dignity: "And here," said he, "Father, one must not now any longer delay, who is not captivated by so lofty a power? Here pull the little cord, Father: here go, do what thou art to do." Then he himself, seeing the time by no means any more for jesting, rebuked him with grave words; teaching that dignities, the more eminent, are subject to the greater evils and perils, and therefore also the more to be despised by all who are soundly wise: that he utterly refused not only the Bishopric of Siena, but any worthier whatever, whether Archbishopric, or Patriarchate, or Cardinalate, and even the Papacy itself: and that he esteemed himself far richer under the lowly and slender life of Francis, and far happier, than placed in any great and lofty station.

[31] Nor is to be omitted, that, when the Sienese a repeated time demanded him to be set over them as Bishop in the time of Martin the Fifth, the same testified to Cardinal Gabriel. and there was then Cardinal Gabriel, who afterward was Eugenius the fourth, of whom also we made mention before, a man of humane and mild and sweet nature, but chiefly great and lofty in mind, nor less in prudence and counsel, besides the rest of the ornaments of his religion, integrity, justice, and constancy; he himself, fearing lest, harassed by so many and so great solicitations, he should at length be bent, and lest therefore all his authority sought with so great sweat should utterly perish; sent to him a dear and faithful messenger whom he had, signifying those things which were being done concerning him; and exhorting and admonishing, that he should in no way give assent to such a thing, which would without doubt turn to a great evil for him, and produce a manifest frustration of all his labors. Whose hand that man having seized, first giving thanks for so holy and salubrious counsel; "I make," said he to him, "my faith a hostage, that I will never fall into so great folly as to assent to such things. Go, return, and report to him what I tell: and ask that he lay aside from his mind all care, if any concerning these things he bears for me."

[32] But since not so much in prosperous and favorable affairs, as in sad and adverse ones, the true wisdom of a man is wont to be proved, according to that excellent sentence of Varro, "The wise man can bear both good moderately, and evil bravely"; it is worth while to understand, with how great a mind also he bore the grave and raging calumnies and persecutions of wicked men against him: which in the next following book in its place we shall more conveniently explain. Now we shall say this, that all the inconveniences and necessities of the body whatsoever had befallen, Bearing the inconveniences of the body with an equal mind, he so bore with an equal mind, as if he seemed to abound most greatly in all things of which he had need; ever praising God, ever bearing in Him a certain and fixed hope, ever affirming that His help would be at hand for him. Which then he most of all demonstrated (as I heard a certain companion of his relating) when, about to make a journey (I do not recall the name of the place), by the error of the ways he was led even unto deep night into the harshest mountains and unknown places, seeing no token at all of man or habitation. The companion trembled, and complained of the grave chance of that night, and the various and great perils set before his eyes. On the contrary the good Father, leading the little ass by hand, in no way broken in mind, consoled him, and exhorted him to be of good and secure mind, nor to doubt that God was present, he consoles his companion with whom he had strayed from the way, and would direct their steps, and said: "Only pray to God, dear Brother, and He Himself will make our journey prosperous." When at length, the barking of dogs being heard, they understood that they had now manifestly come to the habitation of men. But then the companion rejoicing, knocked at the door of a certain house, where they might lodge; and awakened all alike, who, the longer time of night now demanding it, had given themselves to sleep. The master of the house rose from his bed, to see who had come thither at such an hour; and when he understood that Bernardino was present, he was greatly glad; and received him, with no other office and honor, than if an Angel of God had descended to him.

For all his household being ordered to rise from their beds, declaring how holy a man God had sent to them that night, and finds a convenient lodging. he began with great zeal to prepare for him whatever things were necessary for tending and refreshing his wearied body, to have care also of the little ass. The wife ministered, the little sons round about clapped; he himself with all care and all obedience, and before all things ever attending with a glad and cheerful countenance, sedulously waited upon him. At length, rest being given to the body and the day restored, he followed him also departing with no less humanity: which the excellent Father recognizing, when through the night while eating he had given very many thanks, and had shown himself also most jocund to him; then departing with great affection of mind he blessed him, and his wife, and his sons, and all his goods, whence also afterward it was noted that all things turned out prosperously for him.

[33] Such therefore, when he was well, was he in bearing the inconveniences which had befallen him: but when he was sick, he so patiently endured, that there seemed to be no difference between him faring well or ill. he bears various diseases patiently: He was long vexed with the gravel, sometimes with gout, he suffered a grave flux of hemorrhoids continuously for fourteen years, but with such equanimity, that he never on that account ceased from announcing the word of God. But the languors or deaths of others, whom he especially loved, he bore most grievously: so pious and tender was his mind. Which was most of all observed in Brother Vincent, his most beloved companion, whose death he followed with great tenderness of love and with great tears, saying moreover, that he had not been worthy of such a companion. But what need to praise the continence of his body? since without doubt he was a virgin, which also in the former book we delivered, that he disclosed to Tobia his cousin, when he was once held by a pestilent languor; and after his death it was established more openly, by virginity ever preserved, by the testimony of those who had been wont to hear him confessing his sins, forbidden by him that, while he lived, they should ever manifest it to anyone. And from those very first years of adolescence it can easily be understood, by whom he was so soberly and chastely educated, so holily ever conversed, that even if those testimonies which we have said were lacking, yet of itself his life, never at all slippery, never at all loose, would sufficiently testify that he was such. Finally (which is the foundation of all virtues, and to be praised for constancy in his purpose. without which all good things that are done fall to ruin) he was ever of so firm and solid and constant a mind, so great a praise of perseverance flourished in him; that since from boyhood ever educated in holy morals he imbibed the right mode of living, and then being made a youth, growing daily more, advanced in virtue and merits, at length through all the times of old age proceeding more happily, even to the last day of life never declining from the right way, with a constancy ever more perfect, and a more constant purpose he came; so that, which may seem great and admirable and rare, nothing was ever in any age of his observed by anyone either to have been said or done by him, which could be noted with any base stain; but of those things which he did well and holily so great a heap is made, on account of which he deservedly attained the highest esteem of himself among all, and the highest authority, of which we have said enough.

ANNOTATIONS.

CHAPTER V.

The new fruits of his sermons, the calumnies overcome, his death undergone at Aquila.

BOOK III

[35] Nor truly, although he was held such and so great, yet straightway as soon as he first undertook publicly to teach the peoples, did he himself begin to be held renowned and glorious: After 14 years passed in preaching, for he lay hid many years, and his name was unknown and obscure. Few knew Bernardino, few frequented him: no one yet held him in so great honor, no one admired, no one bore, proclaimed, extolled him; until, many cities being traversed (as it happens) for a long time, at length he came to Milan, fourteen years now passed, in which he had ever been intent on disseminating the word of God. I then, while I was a boy of about twelve years old, recall to have seen him there, without any name or fame at all, and to have even heard him speaking among the people. For I had as a teacher of Grammar a certain excellent old man, who on festal days, when he made words, was wont to hear him avidly, and to lead also certain disciples especially commended to him, heard at Milan by the boy Maffeo, of whom I was one, to hear also together with himself, and to say to us often: "Let us go, sons, to hear that good little Friar, clothed in so mean and worn a garment, to whom is so great a grace of tongue, so great a splendor of eloquence, so apt a mode of teaching, so great a majesty of words and at once of sentences." For of this kind he was wont to bring forth speech of him: for he ever magnificently and excellently commended and extolled him, affirming constantly that he had never seen anyone like him. I, relying on the judgment of my master, not my own, which indeed was none, on account of my too brief age, made the greatest account of the man, and heard his words attentively, although my genius was less capable of receiving the weight of them; but since I thought him to be such as my master judged, all things whatsoever he said seemed to me brought forth by a divine mouth.

[36] And so as a certain common man, known among few only, he sometimes taught the people, as is wont to be done in churches: when meanwhile little by little his mode of speaking began more to please, and to be greatly commended by grave and learned men. And so many months were passed, when at length, the time of Lent arriving, the province was committed to him, that on all those days, which on account of their singular sanctification above others are especially dedicated to instructing and admonishing the faithful people, he himself should come forth publicly, for the sake of holding a sermon to it. Which he, as he had been bidden, fulfilled with so great grace; that whereas before, all hearing him, he had seemed to speak excellently, then yet he seemed far to have surpassed himself. So greatly forthwith among all grew his name, so great an expectation, so great an authority, so great a proclamation of his excellence; that nothing was now held more renowned than the name of Bernardino, nothing more illustrious; that everyone named and extolled Bernardino as if sent from heaven. Of whose so great glory yet I think no small cause was furnished by that people of the Milanese, most excellent, most humane, and most observant of divine worship: which, since it is of an easy and sweet nature, troublesome to none, envious of none, ever intent on some honest exercise, and living among themselves with singular benevolence and charity; so toward strangers is far faithful, benign, and beneficent, increasing rather than diminishing the comforts and honors of others, without guile, without pretense, without pride, ever prompt to good, and when it has sinned by no means difficult or hard to be admonished and corrected. By the special zeal therefore and favor of this people aided, he attained so great authority and so great honor and glory.

[37] But it was wonderful to see, how great a crowd of those straying, his doctrines being heard, was led to the right mode of living. with great fruit of penitents, They ran to the churches like ants, so that scarcely those sufficed who, hearing their sins, might purge them, and refresh them with the holy and salubrious Sacraments. And it was thenceforth brought about (and this was sedulously observed by those who preside over Sacramentary affairs) that in such great number, or more, men came of their own accord and gladly to penitence each year, as before ten together were wont. Then many youths, the vanity of this world being utterly despised, converted to God, dedicated themselves to the holy Religion: which was the beginning of that holy flock, which living strictly under the ordinance of Francis, has now greatly grown. Great then was the example of sanctity set before all, before unaccustomed to see, so many sons of noble and renowned men, all delicately and splendidly educated, and assuming the habit of the Minors, cast down of their own accord to so great humility, to put on the meanest garments for precious ones, to take slender foods for choice ones, to lie down on hard beds for soft feathers, to walk even with bare feet through all the time of cold for the noble horses on which they were before carried, to chant the holy Alleluia more gladly for the more wanton and softer songs, to do nothing save by the bidding of him who had the care of all, for the looser license which before they ill used ^a. Then, because there was no monastery where they might dwell, a consultation being held among the citizens, there was chosen for it a place, distant from the city a thousand paces near the Second Ditches, on the way which leads to Como. There was there (as far as I recall) a very slight little hut, a monastery being built outside the city: and at the same time a little chapel scarcely capable of fifteen men, and that was called St. Angelo: by whose name Bernardino being allured, ordered that the new other notable building, which together with a most beautiful new monastery was being built from the foundations by the labor and expense of the excellent Citizens, should be called St. Mary of the Angels, after the likeness of that which is near Assisi.

[38] But all things being rightly disposed, following the manner of our Savior, he determined to go to instruct also other peoples, to whose salvation he understood himself called. Yet not unmindful of so great humanity, as great as he had received from the Milanese; then through the cities of Aemilia and Venetia he speaks: he promised that in the next following year he would return to them, and through the whole time of Lent, just as he had also done that year, would remain with them, and instruct them with sacred and salutary doctrines. Thus that year, in teaching the cities of Aemilia and Venetia, sparing no labor, he wholly spent. Nor was his labor useless: for after so great authority as he had sought at Milan, he was received by all the peoples to whomsoever he went, with the highest expectation and gladness; and his doctrine was of such weight among all, and bore so great fruit, that all things seemed everywhere to be renewed by his words. Nor less, what had been done at Milan, also with huge fruit. a great crowd of youths, despising the world, embraced Religion: of whom since some also were excellently learned, being bidden they too began to teach the peoples with great commendation of all. Thus little by little the new and holy flock was increased: many monasteries also for its sake, the peoples rejoicing and sparing no expense, were built. But another year returning, the excellent Father returned also to Milan, thence again at Milan. to revisit the sons whom he had begotten in the spirit, that he might pass the Lent with them, as he had promised,

with them, about to bring new documents. For all his discourse was concerning illumination; just as the former year concerning love: that those whom he had taught to love, he might instruct in what manner also they could be illumined. Then again departing he traversed almost all Italy, ever teaching, ever instant, ever sweating, ever kindling the minds of all to the love of God, with so great advancement as we have above sufficiently shown.

[39] But not as at Milan, so among all the peoples too whom he visited did the same favor and glory accrue to him, especially at Rome, where he suffered many and grave things. Ps. 13:3 For there were not lacking afterward those who, according to the Prophet, devised iniquities in their heart, all the day long appointed battles, sharpened their tongues like serpents; the venom of asps under their lips; At Rome he is unjustly traduced, who devised to supplant his steps, who hid a snare for him; who, envying his happy glory, tried to blacken his name and impose crimes on him; who accused him to Caesar Sigismund, with a fabricated crime, that they publicly asserted him to be guilty of heresy; who did not at all blush to call him unlearned and utterly knowing nothing of any science, who moreover a heretic; nor only to disseminate these among the people, but also, weaving infamous books and orations, to commit them to writing, and even presumed to bring them up to the supreme and most holy Pontiff of the holy Church; and by the Pope's command examined he is declared innocent: so that Martin the Fifth, who then presided over the Church, beaten by many and great delations, committed the matter itself to certain Cardinals, who seemed to him more fit, to be examined and decided. Who, having scrutinized the causes of almost all the accusations, having also addressed the man, when by diligent examination they had asked him many things, and had perceived nothing in him save the highest sincerity, the highest prudence, the highest and sound doctrine, but on the contrary had manifestly detected the false criminations of his adversaries, and their perverse and wicked minds; bore such a judgment of him to the Pontiff, by which thereafter, as if the tongues of all who accused him were cut off and their teeth dashed together, he was held among all greater and more approved, so that, his fame growing daily greater, the amplest dignities also (of which we have spoken in the former book) were offered, which yet he ever with great mind refused.

[40] Nor do I speak of those who cast contumelious and opprobrious words in his face; nor likewise of those Brothers of his, who under the name of a more observant life (which indeed they falsely professed) machinated many grave things against him; nor of those whose snares, prepared for afflicting him not so much with words as with stripes, he patiently endures the obloquies of his own, in the first time of his youth he more cautiously avoided: all whom he himself, as a mild and innocent lamb, ever followed with most gentle words, never bringing forth anything harsh, anything bitter and sour against them; uttering nothing whereby he seemed moved by indignation, or anger, or hatred; seeking that one thing only and procuring with all zeal, that he might beat back the pestiferous tongues of the slanderers by the demonstrated truth of his reasons, whereby he might purge and wash himself from the false crimes imposed on him, and make manifest to all his innocence, and show himself to be truly Catholic and truly most observant of the holy Church, for which he sustained so great labors. And when he was once asked, how he bore with an equal mind so great things cast against him, he answered; "Only suffer God to act"; or, "God has the care of these"; or other things of this kind, by which he ever showed that he committed all things to God. Sometimes also he said that persecutions of this kind brought him the highest utility, without which he certainly saw his soul would be in great peril of eternal death. Sometimes also, when after certain opprobria recently inflicted on him, saying that he shut these out beyond his cell. he was entering his cell to be free for his studies, and his friends wondered and said; "How canst thou now, Father, attend to letters, which require the highest quiet of the soul?" "As often," said he, "as I enter my little cell, all the injuries and all the contumelies against me stand fast outside the door, nor does any of these dare to enter with me, so that they can be no impediment, no trouble to me." But what wonder, if he too sustained bitter curses, since we have never seen glory without envy in any human action, in any state? For envy pursues none but the great and glorious, and those eminent in some singular fame and virtue: every one condoles with the wretched alone, every one favors, every one wishes well: for of misery is mercy, of glory ever the companion is envy.

[41] But while these things are done, while he sustains many things bravely, while he teaches many things wisely, while walking everywhere round about he instructs all the peoples of Italy, he again abides at Milan. while he profits many, while he consults the salvation of many; at length, eleven years thus passed, he again sought Milan, now made old, and the face of all men and things changed: so that (as he said) he believed himself to see as it were a new world. Nor then did he abide there much, for by the command of the Prince he straightway departed ^b. But after two years he was recalled by the same, his purpose being changed: and thereafter (when now here, now there, wearied by no labor, he went round various cities, alacrously disseminating the word of God, whence he saw so great a harvest arising) he revisited Milan often, the memory of which could by no means be deleted from his mind. When at length, extreme old age calling him, from Milan to Pavia, from Pavia to Padua he came carried by ship: and there he then determined in mind to seek altogether the peoples of the Kingdom, the old Campanians; About to go into the Kingdom of Naples, God so exhorting and impelling his mind, to what no one knew, when many certainly dissuaded him from it, and solicitously urged that he should now compose his wearied old age at home: fearing beforehand (as afterward befell) lest, if he should set out farther, it might at some time happen for them to lack his body. To whom he, by no means assenting, affirmed that he indeed was not ignorant that he was old, and by no means fit for enduring labors; but that he was bound by the force of charity, that as long as he could move his tongue, he should never cease from the announcement of the word of God, and from the holy exhortation of the peoples, and therefore from no pilgrimage however long.

[42] Confirmed therefore in such a purpose, before he proceeded farther, he first determined to visit the city of Massa, in which he had been born, as if about to say to it a supreme farewell. Many days being passed there, after many holy and salutary admonitions publicly held, he revisits his homeland and the cities of Umbria: at length he came to Siena; that he might leave his dearest fellow citizens, whom he had ever loved, now about to make to them his last words, admonished and strengthened by his holy words. Then departing he came to the city of Perugia, ever held great by him, on account of the strenuousness of the men and the greatest honors shown to him by them; so much that for his sake they made at great expense a marble and most noble pulpit ^c, in which he might make words to them. Nor did they permit anyone to ascend it, unless first Bernardino, whom they sometimes expected, should ascend it. The good Father ascended and laughed alike, seeing so great an affection of most diligent men toward him, and that pulpit was both his first and his last ascent at once; and (as he says) this which the first day gave as a gift, this same took away. For having admonished and instructed them, as seemed enough to him, he departed, about to visit at Assisi the sacred tomb of his Father Francis, the true and most observant heir and son of his profession; and he lodged some days at St. Mary of the Angels, which is a notable monastery near Assisi, of which also we made mention above, ever exhorting and admonishing the excellent sons of his whom he found there. Soon seeking Foligno, and there having salubriously spoken many things, afterward he betook himself to the people of Spoleto, keener men, teaching them also more keenly, and inciting them as much as possible to peace and concord: where what then befell, worthy indeed of memory, is by no means to be kept silent. There was there Polyxena, a woman twenty-four years old, married to Honofrius a citizen not of the lowest, who in the nine years she had dwelt with him, ever wont to miscarry at three months, had never been able to bring forth into light any fruit of her offspring. Which bearing most grievously, and a woman wont to suffer miscarriage being helped, on account of the supreme sanctity of Father Bernardino which she persuaded herself would profit her, she came to him: and rolling at his feet weeping and groaning, and setting forth her most unhappy case, with as humble a prayer and devotion as she could she asked that he would pray to God for her; hoping without doubt that by his prayers and merits she would be drawn out of so great a misery. The excellent Father heard, and his bowels were moved with piety. Then receiving the woman most humanely, he ordered her to be of good cheer, exhorting her that (which she did) she should have a firm hope in God: and with all cleanness, integrity, and faith, cultivate the conjugal life; nor doubt that she, by the mercy of God aiding, would be made partaker of her most honest desire. Nor was the woman defrauded of his words: for she conceived straightway, and following with a happy end that which she had conceived, with great glory of the blessed Father, brought forth a male offspring.

[43] Thence leaving the Umbrians, undertaking to make a journey through the Sabines, he came to Rieti, a city formerly by the Gentiles dedicated to Cybele the great Mother of the Gods, now better dedicated to the lofty true Mother of God and inviolate Virgin Mary. There also being expected with the highest desire of both Brothers and citizens, he departs to Rieti. when for the sake of tending his body he had been received rather sumptuously at supper, he is said to have tasted rather than eaten many things; but with bread dipped in cold water, which he caused to be brought to him in a clean vessel, as though counting it for the highest delights, he then more gladly refreshed himself; but with so great gladness, which he largely showed to all everywhere who ate together with him, that they themselves afterward testified that the most delicate tables of Kings whatever yielded to that for pleasantness, and that he had never in life supped more pleasantly. The next day he discoursed among the people, yet not very elaborately. For using certain homely words, he reprehended the sins of many heaped together, rather than insisted on explaining some singular and exact sentence and reasoning. Where also that festive saying which he urged upon them is not to be kept silent. For when before eighteen years, in which he had taught them with long and accurate sermons, departing, he had called all sons, and so always future to him; "Now," said he, "after the passing of so long a number of years, returning to you, I behold not only those whom I had left as sons, but moreover many grandsons of sons increased to me: but well done, I embrace you all ever as sons with one name and love." Then on the same day too, the sun now declining, he went out thence, about to set out for Civitas-Ducalis, the ancient (as I think) Phalacrina, which we read to be in Samnium beyond Rieti situated at a modest village, and that Vespasian was born in it.

[34] Nor do those things seem to be omitted, Carried on a little ass to Civitas-Ducalis which then girded

for the journey he said words full of festivity. For a little ass being prepared, which he was to mount, when one of his Brothers, seizing a rod, hanging as it ever was wont from the back of the little beast, and marked with little knots at the top for the sake of pricking, asked him in jest what that was; smiling: "This rod," said he, "is the whip of our hoofed steed, and these little knots are its spurs." But when he was asked, whether he was to go on foot, while meanwhile he was leaving the city; he answered, that he would proceed only as a horseman. there he preaches for the last time: Adding also that most festive thing, that while he went on foot, only one degree of honor; but while a horseman, even ten with a still greater accumulated success were ever shown to him: and "this," said he, "which is shown to me a horseman more than a footman, is wholly my little ass's; whereby it can plainly be understood how great is the dignity of this beast of mine, for whose sake far greater reverence and honor is paid to me." But when he had applied himself thither whither he was going, instructing also that people, like a swan singing more sweetly the nearer to death ^d, he set forth with most sweet words the last of all the sermons, of which he had so many excellent in life. Then truly saying farewell (which certainly was a last farewell to all the peoples), when he had determined to set out for Aquila, seized with fever on the way the most noble city of the Abruzzi or the old Samnites, he straightway began to be feverish ^e. Nor truly could he be held back from continuing on the next following day the journey he had undertaken; and that indeed with great labor, and with great straitness of pain: which grievously weighing upon him, compelled him many times to stop and rest upon the ground. And he thus at length came down into a certain village called St. Sylvester, distant from Aquila seven thousand paces: where when his little body was more weighed down by fever together with a flux of the belly, and became weaker, so that he could not easily move himself; then the Religious, he is carried to Aquila. who as his companions did not desert the excellent Father, a prudent counsel being held among themselves, caused him to be carried to Aquila in a litter ^f, sad and groaning, and far changed from the highest gladness which he himself a little before had poured upon them; not otherwise than once the Apostles, when exulting for the triumphal honor which on the day of Palms was shown to the Savior, at length by a graver grief, seeing Him suddenly delivered to so ignominious a death, were stricken: but so it happens, that great joys are for the most part straightway followed by great griefs.

[45] But truly, the languor which had begun growing and oppressing him more grievously, fortified with the last Sacraments, when now God had determined to impose on him the rest of his long pilgrimage, and to render the reward of his labor; and he himself understood that the last end of his life had also come, and that he was now called forth from the world; he asked all the Sacraments of the Church to be ministered to him, ever exhorting the sons whom he was leaving as bystanders, ever greatly animating them to that norm of living which they had undertaken, and kindling them with as great force of his now failing mouth as he could; he dies upon the ground but commending himself with greater humility and devotion of mind than he was ever wont to God, suppliant he implored mercy: and withdrawing himself little by little from the little bed, he bent his body upon the bare ground, directing his eyes fixed to heaven, and ever with glad mind and countenance and like one smiling waiting, and not otherwise than Paul desiring to be dissolved and to be with Christ. Thus that happy and most blessed soul passed from labor to rest, from so great necessities of the world to the highest heavenly riches, from so great misery to so great eternal felicity, from death finally to a life never to cease, never to end, in the year of Christ one thousand four hundred and forty-four, in the year 1444, the 20th of May. on the 13th of the Kalends of June, on the eighth day after he had come from Rieti rejoicing, as we have said; and on the day indeed on which then the Vigil of the Ascension of the Lord was celebrated; but at the hour at which Vespers are wont to be sung (that we may understand that with the canticles of the Angels his soul was taken up to heaven); but in the sixty-fourth year of his age, less by three months, nine days, since in the world he had lived two and twenty years, but the remainder of his time in holy religion, but had ever sweated forty years in preaching the word of God.

ANNOTATIONS.

CHAPTER VI.

Various Miracles shown to the sick invoking St. Bernardino.

BOOK IV

[46] Then solemn obsequies after the custom were shown to him, to see and touch whom it seems incredible, Before burial there are healed, how great a crowd of the whole city and of the men dwelling round about flocked together; with how great mourning and weeping all followed him, as if the private father of each (the common father of all certainly) had departed; with how great affection they commended themselves to him, with how great zeal they made vows, rejoicing even at least to touch his body, two lame men, and hoping from the touch to perceive somewhat of salvation each one for his own necessity. When meanwhile a certain boy Paschalis, son of Matthew of Aquila, who was deformedly lame in both shins, so that he could not step without great labor, approaching nearer rolled himself to the blessed body, which yet unburied lay upon the bier; and kissing with the highest affection his hands and feet, and through the legs and shins which he had injured, drawing them, when he invoked with deep heart his help, he forthwith attained a full and entire liberation. Which, many bystanders seeing it, began suddenly to be published through the whole city: whence a still greater concourse of all was made, exulting on all sides, and most greatly desiring to behold so great and glorious wonders, which God had newly wrought. Nor was there delay: another boy Assentius, son of Rutius Cicarellus, a citizen indeed of Aquila, about twelve years old, when he too thus born on the left side limped grievously; desiring to attain a like health of body as the former, prostrated himself before the blessed body: and his hands and feet being kissed often, while he asked help with much and humble prayer poured forth, being straightway heard, his side being strengthened he merited to have a straight gait, with even greater gladness and exultation of all.

[47] There was at this time a certain Perna, wife of Matthew Petrutius, a woman indeed of Aquila, who had lain six years in bed, a contracted woman, broken in all her body and almost all her members loosed, so that the bones seemed as it were to go out each from their places; who therefore could neither move herself on any part, nor by herself in any way relieve the necessities of the body; whence full of ulcers on every side, she grievously dragged her sides; her mouth also so ulcerated, that she spoke with difficulty. She, hearing the admirable signs of Father Bernardino which were everywhere divulged through the whole city, raised to the highest hope of liberation, greatly commending her salvation to him, ordered herself to be carried to his body, before it was laid in the tomb. Nor otherwise than she faithfully hoped, did it befall her: for as soon as she touched the blessed body, she was restored to full soundness. But also a certain Massius, son of Bonus-annus, himself too a citizen of Aquila, when for four years he had sustained the gravest pains in both feet and shins, sick for 4 years. on account of a swelling and ulcers and continual gore teeming from them; the fame of so great things being heard, full of great hope, he began to invoke the help of the holy Father; and being carried to his body, which was not yet entombed, he was straightway healed by touching it. Thus for three days the body itself remained unburied, without any corruption or stench at all; at length on the fourth day it was laid in the tomb. When meanwhile, the fame of so great signs increasing, a huge crowd ran together to it from every side, from every village and the neighboring city, After burial there are healed at the tomb, nor less slothfully at his tomb did the signs daily more shine forth. For Ricca, daughter of Antonellus Sabellus, from the town of Valva, who for four and thirty years, on account of the excessive weakness of her loins, could neither move her step, nor raise herself without great pain; and if ever she wished to move herself to another place, she crept through the earth after the manner of a serpent; receiving what was being done by the virtue of the blessed body, two women deprived of step, she took care to be carried thither by a little ass: and being set round the tomb, an innumerable multitude of men seeing her; when it seemed to her to fall asleep a little, as if roused from sleep, rising she recovered; so that, her whole body being strengthened, she walked on her own feet, and publicly praising God, proclaimed herself freed by the help of the blessed Father.

[48] Most manifest also to all was that which was done in Angelella, a woman of Rieti, of the town of Castro-Franco. For when for four years, trembling in her whole body, she was so weighed down, that she could exercise the office of no member, nor be cured by any mastery of medicine; a litter being placed upon a little ass, carried to the blessed body, and all the crowd alike seeing and rejoicing over her, she was healed. Nor truly was that of Marutia, wife of Matutius a citizen of Aquila, obscure, who when from her mother's womb she had come forth lame on both sides, so that like a little boat fluctuating in the water she ever walked in a deformed manner, several limping persons: and had thus lived three years; a vow at length being made, at the tomb of the holy Father she received a straight and free gait. Nor likewise that of Antonella, daughter of Angelus from the town Thiono of Aquila, who born lame on the left side, now five years old, commended by her parents to the blessed Father,

and most devoutly applied to his tomb, was freed from every deformity of step. Even as also it befell Margarita, daughter of Antony Marinus, a citizen of Aquila, who likewise had the left side thus born lame: Catharina, a girl of five years, daughter of Francis a citizen indeed of Aquila, whom her mother had borne with distorted shins, so that through the earth, while she wished to be moved, she dragged herself: Matthew also, son of Michael Contis a citizen of Arezzo, whom now thirteen years old his mother Angelina, when she had borne him lame and spasmodic, the virtue of the signs of Father Bernardino being heard, vowed, if he were healed, that she would dedicate him to his Order and Observance. there are cured a man with arthritis Nor does it seem to be kept silent, that Pasca, daughter of Paul from the town Furcella of Aquila, of about seven years, when for many days she was tortured with the gravest pains of the joints, so that she could in no way move herself with feet or legs; commended by her parents to the blessed Father, and set upon his tomb, was straightway made whole. Nor also that John, sprung from Dalmatia, exercising the boatman's art, when, being wont to sleep in the open, he had been seized with such great cold, that, his right shin being utterly withered, for eight months now, he walked only with certain wooden supports applied; by the help of the blessed Father, to whom he had commended himself with all his mind, was cured. Nor likewise that Felix, pains of the shins, son of Raynaldus, from the town Podium-Picentiae of Aquila, when on account of the gravest pains, which he had long suffered in both shins, he could indeed move himself only with the aid of certain wooden supports, by the work of the blessed Father convalesced.

[49] But that is chief, that Carusia, wife of Francis Coleta from Castro-Lacu a town of Spoleto, grave sicknesses, whose left side with arm and foot had now for a long time been withered, when she had been carried to his tomb, was healed. Nor less James, son of John from Carpenicum a town of Spoleto, when he was of so grave and sick a body, that he neither stood nor walked on his feet: Cecilia also, daughter of Francis a citizen and merchant of Spoleto, when, the strength of her whole body being lost, and having the faculty of moving no member except the tongue, she had for thirteen years ever lain in bed; with so infirm a stomach also, that she could retain no food she had taken: but also Angelus, consumption, a boy of two years, son of Thomas Chrysostom, a citizen indeed of Spoleto, lying ever in the same manner, and so weighed in his whole body, that, consisting only of skin and bones, he was rather believed to be consumptive: and Marta also, daughter of a certain Marianus a citizen also himself of Spoleto, contraction of the members, on account of a long and grave sickness never at all departing from her bed. To these let us adjoin Martia, wife of Angelus a citizen of Aquila; and another Martia, daughter of Antony of Spoleto, a religious woman, when she could move herself in none of these, neither with shins, nor with arms, nor in fine with her whole body; and Amicus, a boy of seven years, son of Amicus Pallaeota, from Assericum a town of Aquila, having one of the shins lame, weakened also so in both arms that they seemed torn from the shoulder-blades, and was wholly deprived of their service for every use, emitting urine moreover with great trouble; and John son of Micutius a citizen of Aquila, who could in no way use the office either of the left shin or of the arm, since he was spasmodic in that part; and Antony, a boy of three years, son of Jannutius from St. Angelus a town of Todi, whose whole lower part of the body was so destitute of strength, that he had no faculty either of going, or of raising himself.

[50] Let us add also Ciccus, son of Blasius a citizen of Aquila, who, various pains, on account of the excessive pain which he suffered in the left knee, deprived of walking, sometimes even seemed as it were to breathe out his soul: and Antonia, wife of Micus a citizen indeed of Aquila, who had suffered the gravest pains now for a long time in both arms, so that she could not even move her hands to her head: Leonora also, a girl of seven years, daughter of Nicholas John from Castro Vulteranum, dwelling at Massa, with feet and legs drawn by spasm, and wholly deprived of walking: and Magdalena, a girl of five years, daughter of Bartholomew a citizen of Rieti, who had legs and feet so infirm, that she walked through the earth only after the manner of a four-footed animal; and in the same manner weakened Francesca, a girl of four years, daughter of James Daniel from Asciano a town of Siena; Apollonius also a boy, son of Dominic from Seggiano, a town also itself of Siena, on account of a spasm of his sides dragging himself through the earth when he wished to be moved; and Matthew, son of Aloysius of Siena, who for a whole year had suffered the gravest sciatica, now diffused on both sides through the whole body: all whom, by the virtue and grace of the holy Father Bernardino, when he had been most devoutly invoked, it is established to have come to the wished and most excellent liberation of their evils.

[51] And that we may, for the sake of a briefer discourse, omit many of this kind, both of Ascoli, and of Siena, and of Rome, who are said to have been cured by his merits; let us come to others also; whom that he freed from imposthumes and fistulas, in various parts of the body, is most attested: of whom Matia, wife of Peter James a citizen of Aquila, from a most grave imposthume in the right side, whence most foul gore continually came out; and Vanutia, formerly wife of Matthew Romanellus a citizen indeed of Aquila, from a most evil imposthume, which for fourteen years she had suffered under the left armpit, whence not so much gore as even wind was emitted as from the depth of the body; and Cola, son of Antony a citizen also himself of Aquila, from many ulcers in the left shin, which so weighed and swollen, he had for thirteen years, curable by no abstinence, and by no help of physicians. Paul also a boy of ten years, son of Honofrius from Ursaria a town of Cortona, from an imposthume under the ear; and Laurentia, formerly wife of Urban of Siena, dwelling at Bonconvento, from a fistula in the left eye; and Antony, son of Gratiosus a citizen of Rieti, from a scrofula which for six years he had borne under the left knee, to the magnitude of one egg, with grave trouble; likewise a boy of fifteen years, called Monte-milon, from Montemilon a town of Picenum, who from a cancer which he suffered grievously in the lower jaw; and a certain girl a year old, daughter of John Antony a citizen of Rieti, whom when, he being present and still living, her parents offered and commended with the highest prayers, he himself cured from two most evil incurable ulcers (although much care of physicians had been applied to her), of which one in the neck, the other under the arm-pit, drawing also a grave wind continually, penetrated even to the very bowels; Salomea a girl of fourteen years, seven fragments of bone being even extracted. daughter of Thomas a citizen of Spoleto. She from an ulcer which was so grave and pestilent in the right part of her breast, that, seven fragments of rotten bone being extracted thence, nor by the judgment of physicians ever to be healed, she seemed often to faint with spasm; most efficaciously commended by her mother to the blessed Father, watching through the dead of night, saw a man, under the image of him, in the habit which he was wont to wear, standing at her head, and touching her, and blessing, and soon as it were departing from the window. When she, rejoicing, with as slender a voice as she could had indicated this to her mother, she was at first believed, on account of the excessive weakness of her weighed-down body, to see and speak vainly, as it happens, and was therefore bidden to rest; and at length, her liberation being known more certainly, the greater praises and thanks were given to God and to His holy servant Bernardino.

[52] Nor truly shall we narrate all, how many other grave indeed and various diseases in human bodies he by his admirable virtue healed. Likewise various diseases, For I am silent of those whom he cured from the disease of flux, and whom from hernia, and whom likewise from the gravest pains of the groin and of the gout: whom also from trembling and from pleurisy, and whom from asthma he freed. I omit also not a few dropsical persons cured by him; of whom the chief is Margarita, wife of Petruccius Amatus a citizen of Perugia; who was weighed down with so great a swelling of the belly, that she could in no way walk without a staff's support applied. Nor do I touch how many very many also he freed from the falling sickness; of whom Peter Angelus seems memorable, son of Peter of Siena, so weighed down with evil fevers and so evil a sickness, that he had become not only epileptic, especially of apoplexy. but also frantic, and blind. Nor likewise do I speak of those who had the throat so injured, that they could swallow nothing: since of these still graver was Joanna, wife of Orandus, from Selvola near Siena, so that her eyes seemed to go out of her head. But those whom he healed from apoplexy we shall by no means pass over. Tampellina, wife of Nicholas Fischaranus of Siena of the third Order of St. Francis, who, all sense being often lost, falling to the ground, grievously hurt herself; Antony, son of Blasius Tholomaeus of Siena, so that with the right side he had lost also the grace of speaking; Antonia, daughter of Luke from Montesianum a town of Siena, whence also a trembling of the whole body invaded her, so that she seemed to have lost moreover the right use of speaking and her sense; Agnes, daughter of John of Albania, maidservant of Antony Baptista a citizen of Aquila, who when she could neither speak nor taste anything, and was now judged nearer to death, was commended by the household to the blessed Father; but her tongue being dipped in his blood, which was diligently kept, her strength being little by little resumed she at length convalesced.

[53] But also seem to be recorded those whom, ulcerated with the worst leprosy, he cleansed; Catharina, of leprosy. wife of Antony and of Lucignanus of Siena; Angelus, son of Michael from Cifixanum a town of Siena; and a certain other Spaniard too. But what shall I say of the women, whom, ever wont to miscarry, he so freed, that afterward they freely received offspring? Women in childbirth helped, but especially Hieronima, daughter of James a citizen of Rome of the Region of Regula; who, a miscarriage being made, was so grievously sick, that, able nowhere to move herself, she lay ever supine only on the bed. What shall I narrate of Cecilia, daughter of Francis a citizen of Spoleto, who was cured of a pain of the stomach, by which indeed she was so vexed, that, since she could not retain the nutriments of food and drink, the strength of nature being weakened, she lay continually in bed? What shall I speak of Antonia, and the sick in stomach. daughter of Cecchus from Montepulciano a town of the city of Arezzo, in which she then dwelt? who while, afflicted with the gravest anxiety of the breast, she had invoked the blessed Father, to whose memory she was greatly affected; the next night through sleep she merited to see him, as if going out of his cell and blessing her. What shall I report of Catherina wife of Nicholas Bilech of Hungary, and Petrucia daughter of Amicus of Leonessa, dwelling at Rome in the Campus Martius, Various blind enlightened: and Joanna a girl daughter of Gherius a citizen of Siena, who saw nothing from one of their eyes on account of the pupil overdrawn with a film? What also of Elizabeth,

CHAPTER VII.

Other Miracles after the death of St. Bernardino.

[54] But what shall I further pursue the rest, which are held not less than these, concerning the restoration of the deaf, Deaf and mute healed; and of the mute, and most certain indeed? Nor shall I tell of Federica, daughter formerly of Hannis a citizen of Arezzo, whom, made somewhat deaf by accident, he cured: not of Sancta, formerly wife of John Clonus a citizen of Rieti, healed indeed, when in her tongue there was a certain incurable hole now for two years, whence also she was greatly hindered from speaking; and felt a great pain, while, she taking food, anything was put in. Nor likewise of Bartholomea, a little infant of three years, daughter of Peter John Turchus of Siena, since she had never uttered any word, commended to the blessed Father, straightway to have spoken. Nor moreover of Elizabeth, a girl of seven years, daughter of Dominic indeed of Siena; and Paul, a boy of seven years, son of Peter from Monte-nigro a town of Siena, both also cured by him, when so atrocious a fever had invaded them, that they neither spoke anything nor understood. Let us only tell, what seems more admirable, James of Venice, and Simon son of Vannis from the plain of Castagnanum in the Sienese territory, and Peter son of Antony Vasellus from Barbaranum a town near Rome at thirty miles; these three, when they had been born deaf and mute, carried to his tomb, to have departed free. Let us tell also another thing, which lacks not indeed great admiration, that a certain youth, two and twenty years old, who on account of a certain grave sickness had become utterly mute, and had thus passed fourteen years, mute for 14 years begging also ever on account of the supreme want both of money and of speech; when, about to visit at Aquila the body, by which he understood so great signs to be done, he was going thither; found at Laterinum a town of upper Florence of the valley of the Arno, two matrons having a little cord, with which the blessed Father was wont to gird himself: and straightway, when they, pitying the unhappy case of the man, reverently applied it to his mouth, his tongue being loosed, he began to speak.

[55] Nor are these enough, unless he had also restored to unhoped-for soundness those of whose life there was no hope, utterly abandoned by Physicians. the dying healed. Of which kind was John, a youth of twenty-four years, son of Cola Pedonus from Mazerium a town of Arezzo; and Bernardina, daughter of Nicholas Porcinarius, Knight and Jurisconsult, a citizen of Aquila; and Giloissa, wife of Francis a citizen of Siena; when she, most grievously vexed with an acute fever, and a flux of blood, had come at the same time to extreme frenzy and madness, fortified also with the sacred Oil, on account of the death impending over her by the judgment of physicians. Of which kind also Benedict, a boy of fifteen years, son of Nicholas Gaigliardus, of Sulmona; and John, a boy of fifteen years, son of Bartholomew Arrighius the Carpenter a citizen of Siena: who were freed from a pestilent evil and most atrocious fevers, by which they were laboring most evilly even unto death. Of which kind also Benedict, afterward called Bernardino out of reverence for the author of the benefit, son of Corradinus of Fabriano and a year old; who while, most grievously feverish for a long time, he had come to so great a defect of all senses, that by the judgment of all he seemed dead, and now nothing else was treated of than of burying him; a vow being made by his mother to the blessed Father, after two hours he so convalesced, that he both most avidly sucked the milk, which before for many days he had been unable to, and demonstrated all the signs of full health restored. Nor is it to be passed over in any way, that Valentina, a girl of three years, daughter of Andreas from Brufa a town of Perugia, when her father had seen her led to the last end of life, and making all the signs which the dying are wont, and, touched with great grief of his dying daughter, had made a vow for recovering her life to the blessed Father, and she had thus for three hours remained in the judgment of all dead, at length merited to be restored to her afflicted parent. Nor likewise is another sign of equal virtue to be omitted, that Catharina a little infant, daughter of Grifulus Picolomini a citizen of Siena, when her father, seeing her too dying of the grave sickness by which for eighteen hours she had been unable to suck the milk, and laboring with the same lethal signs by which we said the former, had sent forth a vow for her life to the Blessed Father; after the two hours which she too remained, her breath being breathed out, as all judged, was at length restored whole to the sad parent.

[56] And these things concerning those languors and diseases, which human bodies by themselves begot for themselves: for no less is the praise of those, which by strange and sudden chances, whether by a hostile hand or by sudden greater force, either wounds or perils near to death befell; whom he, when he was invoked, coming, relieved with wondrous and lofty help. Grave wounds cured Stephen indeed of Hungary, when a wound had been inflicted on him by an enemy with a weapon in the left shin, and on that account for two years he had limped most grievously, supports being ever applied to the shin; many saw, after he had made vows with that pious mind, healed. In the same manner Angelus Rango a Calabrian, a leader of arms, when he too amid fighting had been wounded by the enemy, in the left shin indeed, in two places, and so grievously hurt, that for the pain a danger of spasm was feared to be impending; but also Nicholas a boy, son of James Peter a citizen of Perugia, when, transfixed in the right eye by an arrow shot from a chest by another boy, he had been affected with so grave a wound, that all the force of the eye being lost, and no further safety of it could seem able to be hoped by the judgment of physicians; yet by the merits of the blessed Father, when the parent of the boy that hurt him had implored him with all affection of mind, came forth whole. Likewise also Baptista, a girl of three years, daughter of Laurentius of Siena, when she had fixed in her left eye the little scissors which her sister, playing, was trying to snatch from her hands, she on the contrary resisting. Nor less Lucia, wife of Matthew called Pagarellus of Rieti, when he, raging against her too immoderately, had utterly broken her right arm; and Brigida an infant, daughter of Gabriel of Pisa dwelling at Siena, when she had been trodden upon in the bed by her mother sleeping and broken, not without great peril of life; and Domisdea of Spoleto, a girl of two years, whom while Galitia her aunt wished to take by the arm, she so moved it with great swelling also out of its proper place, that it could be believed torn out.

[57] But what befell Christopher, son formerly of Bartolinus a citizen of Siena, we think chief, likewise three crushed by horses, whose head and breast were grievously injured by many horses, which were being led to water, kicking and biting each other in turn, on the next day it is established to have been freed. Which likewise happened to John the Frenchman, servant of Baptista Bellantis the Jurisconsult of Siena, whose both bone of the shin from the stroke of a horse's heel was so broken, that no remedies, however many were applied, could avail him; but the help of the blessed Father being invoked, as soon as he touched his tomb (which indeed he did with difficulty, his step ever limping, wooden supports being applied), he attained his former soundness: And what befell Leoneus, son of Benedict Rubeus, from Castello-Florentino a town of Siena: who, falling from the horse on which he sat, so shook his head and breast, that for three days he emitted blood and at the same time bloody pieces from his mouth; and when he was judged by the physicians to be utterly to be cut, yet without any hope of cure, by the virtue of the blessed Father, to whom he was earnestly commended by his parent, came forth free without any incision at all. Nor do I number among these that of Cosmas a boy of Prato, lethally struck by an ox running everywhere through all the crowd and raging, and healed by his blessing alone, because it happened while he was still living. But it seems memorable, that there was freed by him James, and others diversely injured, son of Antony a citizen of Perugia, who, grievously hurt in the finger by a thorn, and long so vexed, had come even to this, that after the medicament as he was daily wont applied to him, straightway his eyes being rolled, as if his breath sent forth, fallen to the ground, he long so remained. Worthy also of memory, what was done in Gaspar son of Cosmas a tailor of Arezzo; who while he lifted from a little ass a vessel full of grapes, broke one rib of his side; whence affected with great pain, when he had vowed himself to the blessed Father, he was straightway made partaker of his vow? Nor unworthy of relation, what befell Marianus son of Antony of Siena, who while he lay on the ground upon a heap of beans, and one of them had penetrated the deep recesses of his ear, no remedy of physicians availing to extract it, at length after twelve days, in which he sustained the gravest pains, turning himself to the blessed Father, his help being implored, by himself drew it out lightly, as though it of its own accord willing and following.

[58] But far memorable seem the signs of those, who falling from high places, fallen from on high, by his help being given, were saved: which they demonstrated to have befallen them, many also seeing, Francesca daughter of Vannis of Siena, of the third Order of St. Francis; and Rosa, daughter formerly of Baptista of Perugia of six years, when they had fallen into cisterns of great depth, both with the head submerged. Marciarella also, daughter of Boniannus a citizen of Aquila, when, falling from a high height to the ground, she had injured her right leg, whence she limped grievously; and walked not without great pain: and Honofria, a girl of ten years, daughter of Antony a citizen of Siena, while from a height of sixteen cubits into a certain great precipice, full of bricks and cut wood, she had fallen overwhelmed by them on every side, lying half-alive and made almost void of all sense: Augustine likewise, son of Antony a citizen indeed of Siena, and wounded by a fall when he too, falling from a certain ladder of a height of forty cubits, had so dashed one side, that long like a dead man he neither spoke anything, nor felt. When Micutius a little boy, son of Cola of Albania a dweller of Aquila, had fallen from a most high Balcony, his head being so injured and shaken,

that, unless he were cut, the physicians affirmed that no hope of his salvation remained; his parent, by no means enduring that incision, vowed him rather to the blessed Father, in whom was his only hope. Nor in vain. For on the next day, without any medicinal iron, he was made wholly free. The same also shone in Pace, wife of Marinus of Ascoli, who when, falling from the ladder of an upper chamber, she had broken one of her sides, being carried to the blessed Body, was straightway healed: or even the dead. Jacoba also, wife of Bartholomew of Siena, who when, together with the upper chamber which by chance fell down, falling to the earth, she so broke her head with so great a wound, that the skin being turned back, the whole palm of the hand could be put in even to its half part, and no signs of a breathing soul appearing, was bewailed as dead: but when her husband, grievously grieving for his lost beloved spouse, with suppliant vows had invoked the help of the blessed Father, after a quarter of an hour she began to breathe, and little by little to fare better. To which is to be adjoined, that to Marinus a boy of ten years, son of Cornachinus of Aquila, it turned out well. For when he wished to cross the channel of a certain mill, his foot slipping he fell into the water: surrounded by whose great force, and rolled at length to the lower parts, he was carried away by the force of the impelling water itself; and thence by the help of some who ran together snatched, after many supports applied at length he was freed, for no other cause, than that (as he himself asserted) as soon as he began to slip, he invoked with all affection of mind the name of B. Bernardino, that he would deign to bring him help.

[59] Finally, the great and admirable sign of the restored wine in no way seems to be omitted, that, since our discourse has flowed longer than we had purposed, A vessel emptied by the wine flowing out, we may at length refresh our dry mouths with some savory liquor. But it befell in the city of Rieti, that a certain poor man Paul had stored a vessel full of wine, which seemed enough for the sustenance of his little family that year. Meanwhile while he drove the cattle abroad, by which exercise he maintained his needy life, by chance a piglet, which he reared at home, rushed into that vessel, and the stopper of the reed being drawn out, whence the wine was drawn, poured almost the whole on the ground. Which on the next day when Vannutia his wife and James his son found, they were affected with great grief, because they beheld the wealth sought by the long labors of one year lost in one moment; especially Vannutia, who feared still more the indignation and wrath of her furious husband. But since she was of a religious mind, and greatly fearing God; she began to pray with most ardent mind to Him who once at the wedding turned water into wine; and at the same time His mother, at whose request He had effected it, the Saint being invoked, it is filled. and at the same time the blessed Father Bernardino, whose merits she understood to be supreme, she vowed that she too would set out for Aquila, where his sacred body lay. Wondrous faith: the woman returns to the cask full of huge hope, beholds it full even to the top. She draws the wine, tastes, sees all that she asked restored, far better even than at first. She rejoices, is glad, gives thanks to God, ceases not to praise and extol the name of Bernardino. She wonders, is amazed, and thus for three days holds the matter hidden with herself, not daring to speak so great a deed. Then she, conscious to herself of so huge a benefit, fearing further to hide the glory of God, divulges the whole matter as it was done. The whole city runs together everywhere, and the faith of so great a sign being manifestly known, there is made a huge gladness of all: deserved praises and thanks are rendered to God, Bernardino is held and worshipped greater among all. Many also for the highest religion drank of it; many of it for the highest gift stored in little vessels; moreover to many it is most well-known to have profited for the soundness of the body, especially to Antony son of Cola Mandus a citizen of Rieti, who anointing with it one of his eyes, was freed from the blindness of it which he suffered.

[60] But those things which we have written are all found out, proved, and written down, by the diligent care of the Judges deputed for it, and by the faith and examination of witnesses. But before these are to be esteemed the spiritual miracles of the living man. For the rest which are commonly only reported, innumerable of this kind we pass over. Although if we are willing to attend to the great and admirable things he did, far more eminent seems the praise of those which living, than which afterward having departed life he effected: for far greater is to be thought, that he living healed so many souls from so great a contagion of vices, from so great a plague of crimes, that he led back so many peoples straying to the right path of living to God, when they were far alien and exiled from Him; better converted, polished cities with morals, adorned them with virtues. So many grave hatreds and enmities also being extinguished, found a placid quiet for all, a holy peace and concord for all which had long before been put to flight; far, I say, greater is to be thought, than that he, afterward having died, freed bodies, which without any comparison are inferior in dignity to souls, from those diseases which we have just explained. Not undeservedly the most holy and supreme Pontiff Nicholas the Fifth, a diligent and exact investigation and faith of these being had, the most Reverend Cardinals too by a long and grave consultation and at length their assent, that he might fill with still greater devotion the minds of the peoples, raised by the admiration of so great signs, and the Canonization following a general and huge counsel being collected, and such as never before, of the Brothers convoked from everywhere for it, he himself most munificently caring for all at his own expense, and then a solemn apparatus being celebrated, which is wont to be done, at Rome in the basilica of St. Peter, decreed him to be numbered with the rest of the company of approved Saints, and to be held glorious by Apostolic authority in the holy Church, and freely to be invoked, and the day of his death also religiously and publicly to be worshipped by all, on the ninth of the Kalends of June, in the year 1450, the 25th of May the solemn day of holy Pentecost, but in the year of Christ 1450: and indeed in the year of Jubilee, that nothing which pertained to venerable and holy gladness might be at all lacking.

[61] But what remained, the Epitaph also to be inscribed on his tomb, The Epitaph. we set forth of this kind:

Here Bernardino is buried in the city of Aquila, And Siena sighs for the bones of her pledge. He, having followed the cross and poverty of Francis, Now better holds the opulent realms of heaven. He who once was the greatest admonisher of the straying people, Could move each one by his doctrines: Now too by the wondrous virtue of his signs No less slothfully does he consult our goods: And he who was wont to cure languishing souls, Now also cures bodies with healing help.

ANALECTA

From two Manuscript Lives and as many printed, and other tractates and authors.

Bernardine of Siena, of the Order of Minors, at Aquila in Abruzzo (S.)

BHL Numbers: 1190, 1195, 0000, 1191

FROM VARIOUS

CHAPTER I.

Certain acts of his adolescence most honestly passed.

[1] Those soliciting to base things, one with the fist, His contemporary fellow scholars of his time attest, that so great was the honesty of the youth Bernardino, that he seemed so disturbed when he had heard anything dishonest said, that the blush of modesty appeared in his face; as if by injury someone had struck him a blow … whence he was reckoned by all a certain mirror and example of honesty and goodness. It befell in these times, since he was beautiful and very delicate by nature, that a certain citizen not of the lesser, in the field or great square of the city near the fountain, said to Bernardino a base word: from which Bernardino conceived the malignity of that citizen: and straightway the flourishing and most honest youth struck that citizen with a great blow of the fist below the chin, thinking to strike the face, with so great a sound, that it almost filled the whole square with the hearing of it: and that citizen, confused and derided by others, hastily withdrew. But when, times being revolved and many years, the holy man preached upon that same square to the whole people, the aforenamed citizen hearing his sermon, was seen so compunct and condoling with overflowing tears, as if he had been beaten with various scourges. It befell also in those same times that a certain other malign and worthless man, another with stones he restrains. not a citizen but a stranger, several times by dishonest nods and words showed a base and nefarious desire toward the boy Bernardino: whom the same Bernardino reproving as he could, when that one did not desist, he himself asked certain of his coevals and youths of good opinion and companions, that they would aid him from the trouble of that worthless man. And a counsel being collected among themselves, he ordered each of them to fill the bosoms of their garments with stones: which being done, they sought that wicked man. Whom found near the gate of the Palace of the magnificent Lords Priors of the city, Bernardino says to his companions: "It is not good to make an uproar here near the palace of the Lords, but let us draw him out of the field, then let us pursue him with stones." It happened that straightway the man of iniquity, blinded by lust, beholding Bernardino, showed him several florins, with such a nod as if he said; "All are thine, if thou deign to assent to me." Then the wise youth assented that he should go out of the square. Which when he straightway went out by the way of the Solar gate, forthwith Bernardino cried out: "Wicked, ribald, sodomitic, to be burned with fire," with a loud voice animating his companions, and he himself first began to cast stones against him: but the companions, crying out together with him, responded both with voices and stones. That wicked man fleeing, suffered persecution from them with stones and tumults even to the postern, esteeming it no small thing to be freed from the stones of the boys, who no less avidly stoned the malign man, than the Jews Stephen: and thus Bernardino wholly escaped the trouble of the wicked man. These things Capistran. The same Surius has, but with more modest phrase.

[2] But after Bernardino was made a youth, Tobia his cousin, Professing that he had a sweetheart whom he visited daily most vigilantly solicitous for his chastity, by prayers besought God and the glorious Virgin and all the Saints, that he might be kept by the Lord immaculate, sincere, and entire from every sinister desire and sensual love. But St. Bernardino, the most fervent desirer of this purpose, weighing the flaming zeal of that Tobia, sometimes said, "I am love-smitten: I would die on the day on which I should be unable to behold my sweetheart face to face." And often daily he was wont to assert, "I wish to go to visit my sweetheart, who is most beautiful and most noble above all the maidens of our city." Tobia hearing this many times and not understanding the sentence, was afflicted at heart, struck with inward fear, thinking Bernardino love-smitten with some mortal maiden after the manner of youths; but he himself spoke of the most glorious Virgin Mary. (that image was of the Virgin Assumed) For there is above the gate of the city of Siena which leads to Florence, a certain painted image of the glorious Virgin, with a representation of her triumphal Assumption, with the figures of many Angels, singing, jubilating, and to the honor and reverence of the blessed Virgin chanting and playing instruments round about with musical instruments: which figure St. Bernardino was wont twice in the day, namely morning and evening, most devoutly to visit, and to B.

Mary the Virgin to render worthy praises as he could on bended knee: and of that same blessed Virgin, represented in that image, he often asserted himself love-smitten, whom he affirmed most sweet to himself: and he was wont to say to that Tobia; "I could not sleep in the night, of which the preceding day I had not seen the effigy of my most sweet sweetheart."

[3] Such things brought forth from Bernardino's mouth Tobia perceiving with her ears, moved sometimes, like Joseph at the swelling womb of the Virgin, began to stumble and to turn over in mind, what then Bernardino intended by these words. For she beheld him most frequently fast, daily hear Masses, therefore solicitous through Tobia his cousin attentively be free for prayers and devotions, sleep clothed, subject the flesh to the spirit, tame it with disciplines and scourges, and bridle the endeavors of adolescence with other virtuous works: but on the contrary considering the beauty and comely fairness of the youth, the cunning of demons, the corruptibility of the human race, and also the frailty of the flesh; when now Bernardino, often pressed by her, what his sweetheart might be, and in what place she held a dwelling, had sometimes said, "Outside the gate of Camelia," outside which gate a certain monastery of Nuns was situated; she doubted lest Bernardino had been there blinded, and bound and wounded by vicious love. She disposed therefore in herself by her very self personally to observe Bernardino's steps, that with her own eyes she might discern whither he was going; and preparing secret snares for him, outside the gate of Camelia she placed herself latently and hiddenly, where she could see Bernardino going out and not herself be seen. And behold Bernardino came alone before the aforesaid image, and kneeling on his knees humbly offered devout prayers and supplications to the blessed Virgin from the marrows of his heart, it is explored, hastening to return home each day. Tobia beholding these things wondered, and lest perchance she should be seen by the same Bernardino on the way, hiddenly approaching and hiddenly withdrawing, for very many days repeated it. But also that she and a certain spiritual companion of hers might be made more certain of the sincerity and chastity of Bernardino, and he opens the mystery to her. again she subornates her companion to inquire whither Bernardino went to see his sweetheart: who likewise in the manner in which Tobia, she too in like manner beheld Bernardino. Tobia therefore, every sinister suspicion being removed, cheerful in mind and suffused with joy of spirit, says to Bernardino: "My blessed son, I beg thee hold me no longer in suspense, and let me not on thy account be daily afflicted. Tell me, I pray, of whom thou art love-smitten, that if she be equal to our stock, we may procure her for thee as a bride." To whom Bernardino answered: "Since thou so commandest, mother, what I would have revealed to no other, I will open the secret of my heart to thee: for I am love-smitten of the blessed Virgin Mary the Mother of God, whom I have ever loved; whom to see with all the affection of my heart, kindled with the flame of her love, with all my bowels I desire; whom I have espoused to myself as a most chaste bride, in whom all my hope is established and confirmed: her I supremely love, her I seek, her I would ever behold with due reverence: but since I cannot in this present world obtain this, I have determined in my mind to visit her image daily. And such is my sweetheart." Tobia being made gladder and exulting in spirit, could not contain her tears; and running to his neck, embraced him with spiritual joy, saying: "My blessed son, now I shall die glad, since by thy mouth I am certified of thy holy and pious intention and devotion toward the Virgin Mary." These things again Capistran.

[4] The Lord, wishing most brilliantly to demonstrate to all His faithful, As a youth he preaches from a tree. what manner of Evangelical herald this one would be in the future when the time came; from his adolescence deigned to confer on him the most opulent grace of Evangelical preaching, suffused with heavenly dew. Whence when on a certain day in the city of Siena the feast of St. Honofrius the Confessor was celebrated, in the church dedicated to his name, where is built the hospital of pilgrims and poor wretches; a great people being gathered before the doors of the church, Bernardino the youth, drunk in spirit, and taught by divine wisdom, audaciously ascended into a certain tree: and without fear or blush began to set forth the word of God, so elegantly and eloquently, that the citizens both learned and unlearned hearing him took on vehement admiration. But certain stupid and immodest ones, hearing him full of the gift of supernal wisdom, thought him to be mad. Ms. of Rubea-vallis chapter 8.

[5] When in the convent of Colombaio he was free for devotion, it befell, that the devil, the enemy of all good, unable to bear this devotion and sanctity of his, procured for him a certain wondrous temptation, in which there befell him as also Joseph the son of Jacob in Egypt. For as, the devil instigating, the mind of Potiphar's wife was drawn to the concupiscence of Joseph, so that she solicitously observed the place and time in which she could fulfill her depraved concupiscence; so likewise it was done, as far as concerned this devout Brother. For, the devil instigating and procuring, there had been in the city of Siena a certain matron, who together with her husband seemed devoted to the Brothers, and to love them spiritually: but by the poison of the devil the love of that matron was turned into carnal love, as far as concerned the concupiscence of Bernardino. Whence briefly it befell, that St. Bernardino, as is the custom of the Brothers, in that city passed door to door begging for bread. She therefore solicitously expecting him, burning in concupiscence of him, when at her door he asked for bread, ordered him, as in Italy is the custom, to ascend upon the step and take the bread. Which he doing with dovelike simplicity, nor thinking sinisterly, ascended. When therefore he was higher in the doorway, the woman closed it, and proposed to him her depraved concupiscence; and briefly so execrably, that if he were unwilling to do it, she would cry out violence. The devout Brother therefore being exceedingly straitened, considered himself wonderfully placed in peril: wherefore with all devotion fervently casting his heart, as he could, into God, inwardly and silently in his heart he asked, that he might be freed from so great a peril, because he abhorred the execrable wickedness. Whose prayer almighty God clemently hearing, snatched him away. For by divine disposition a counsel was put into Bernardino, and he said to the woman, that if she wished to do this, it behooved that she herself should strip. While she disposed herself to strip, when she wished to lay aside her garments; he silently took his discipline, which he was wont to carry with him: he excellently restrains and amends her. and so disciplined her, that he put to flight every temptation from her: so much that after this, when he thought of so great a chastisement and correction, he could never feel any temptation. On account of which not only she herself, but also her husband perceiving it, so loved that Brother beyond and above the wonted, that conceiving a wondrous devotion to him, they ever held him as a Saint in their heart. The Utrecht Ms., and with fewer words Surius chapter 23.

[6] When on a certain day he went to the house of his nurse, to visit her, being still a novice; a certain one of his relations was there, who bore ill the habit of Religion taken up by him, He bears a kinsman reproaching him for the religious habit and reproaching him with many contumelious words, among others thus said: "We thought, hoping that thou wouldst live honorably in the world, take a fruitful wife, beget glad offspring: that thy house, the offspring being propagated, might be exalted with wealth, and thy stock more famously increased. In fine, what is a Friar, but a hog? inasmuch as he is continually idle, and living in sloth eats the labors of others, and ever attends to fodder whereby he may grow well fat." To whom the man of God, as if foreannouncing the future of himself, and bearing with equanimity all his reproachful words, thus humbly answered: "I indeed reject the fallacious glory and pomps of this world, but I will most gloriously exalt my house, so that, for the time during which this city of Siena is narrated to have been founded, no house of rich men or magnates worthier and more famous of the memory of the city shall exist in it, and more sublime." Who after these things, his nurse's blessing being received, proceeded to his place. Moreover the man of God Bernardino, more seeking to suffer contumelies and opprobria for the name of the Lord, than to be exalted by human favors; bore patiently and gladly the reproaches and injuries inflicted on him. For on a certain day going with a companion through the city of Siena, solicited by petulant youths with little stones, he bears patiently. he had as hostile certain stupid and dishonest youths, mocking him, and behind his back ignominiously casting little stones at the bare heels of his feet. But he in no way looked back, nor was he struck with any perturbation; but as one deaf and insensible passed by. But his companion bearing this ill, said to him: "Dost thou not see, what these stupid youths do?" The man of God answered and said: "Suffer them to do what they do: for these aid us to obtain perennial glory, in that they exercise us to the virtue of patience, by which we possess our souls." Ms. of Rubea-vallis chapter 12.

[7] B. Vincent preaching at Alessandria, which is a city of Lombardy, there was present at his preaching that man now most renowned in the whole world, Brother Bernardino of the Order of Minors, who at that time was a youth and adorned with many virtues, but his name was not yet held renowned in Italy. Allured by the fame of Vincent, which through the whole world was now diffused far and wide, he proceeded into the said city, that namely he might hear that great herald of the Gospel preaching, Vincent of Ferrara familiarly addresses St. Bernardino as a youth: of whom many admirable things were everywhere narrated. Therefore when Bernardino heard Vincent preaching, he was amazed and stupefied at his doctrine and eloquence and fervor: and so, the preaching being ended, he betook himself to him, desiring familiarly to address him, and to be admitted to his friendship, that at length by the doctrine and examples of so great a man he might be able to receive somewhat of utility. But Vincent, observing the pleasing disposition of the youth, showed him many obsequies of humanity, and wished him to be refreshed with him. But after many discourses, in which both conversed, Bernardino, Vincent's blessing being received, gave him thanks, and thence withdrew. But on the morning of the following day, while Vincent preached, and while together with the others who were present at the preaching Bernardino himself too was present; he addressed the people and those who were present with these words: he foretells that he will be an illustrious preacher, "Know, my sons, that there stands among you a certain religious man of the Order of Friars Minor, who after a few days will be a singular man in all Italy: from whose doctrine and examples great fruit will be made in the Christian people. And although he himself is a youth and I am consumed with age; yet there will be a time, in which in the Church

of Rome he is to be preferred to me in honor. and to be enrolled among the Saints before me. I exhort therefore you, that you render thanks to God, and let us beseech Him, that for the utility of the Christian people He fulfill what He has revealed to me. And because this is to be, I shall return to preach in the Gauls and in the Spains; and the rest of the peoples of Italy, to teach whom I have not yet set out, I shall leave to be instructed by him." These things said, he returned to that, whence he had made a digression. But the truth of this prophecy was fulfilled in every particular: for after ten years Bernardino himself was held renowned through all Italy, and Vincent returned to the Gauls and Spains. Although also Vincent happily departed thirty years before Bernardino, yet six years after him he was enrolled in the Catalogue of Saints. These things Peter Ranzanus in book 3 of the Life of St. Vincent, published on the 5th of April, chapter 5.

CHAPTER II.

The fruits of his Sermons, related to the amending of morals, the restraining of heretics, the appeasing of contentions.

[8] Whereas at the time when St. Bernardino entered religion, there were in Italy scarcely a hundred and thirty Brothers of the same Order called of the Observance; Religious and monasteries of the Order of Minors multiplied under him at the time of his passing they had been multiplied, then living, to the number of more than four thousand: and as many easily proceeded to Penitence, to receive perpetually the glorious abundant fruits of his blessed good labors. And whereas in the days of the entrance into Religion of that same Bernardino there were scarcely in all Italy twenty small places, inhabited by those same Brothers; at the hour of his death our places were multiplied, even in Italy, in number perhaps two hundred and thirty, although there are today about two hundred and seventy: but the Brothers more than five thousand also today among men, exhibiting a grateful service to the Lord. But what shall I say of the rest of the places and Brothers diffused everywhere through the world: who from the beginning of our Bernardino came forth strong and fruitful preachers from us Italians, by whose protection, solicitude, and industry, through Kings and Princes and devout faithful of Christ, innumerable places have been raised, and through those same our Brothers faithfully inhabited for perpetual divine worship, not only within the parts of the faithful, but also in the regions of infidel nations … Finally when he was instituted Vicar, in the province of Tuscany the places were multiplied, by the preachings and examples of regular life and the best morals of that Bernardino and of his companions and the aforesaid Brothers. and the Holy Women of St. Clare, The Brothers too were multiplied in that same province and in others, through Italy and outside Italy, and also the Holy Women of the Observance under the first rule of St. Clare, and some monasteries reformed under the second rule of that same St. Clare; and most of all after he withdrew from Tuscany, and to the city of the Venetians and through Lombardy, running through all the principal cities: most of all also in the city of the Milanese and of the Genoese, in Verona, in Mantua, in Piacenza, in Parma, in Modena, and through the whole territory of the Marquis of Ferrara, and through the whole Romandiola, new places were raised, and the number was increased both of the aforesaid Brothers, and of the Sisters of St. Clare, and also of the third Order of St. Francis; and of the 3rd Order. under which many Knights and Nobles of both sexes, and other honest persons in their own houses render service to God, doing penance and observing the rule of the aforesaid third Order: in which also very many Virgins, living in common, by Apostolic authority inhabit special monasteries, dedicated to perpetual divine worship. So much that from the glorious fruits of the labors of B. Bernardino, through all Italy and other climes of the world, the Catholic faith may be reckoned renewed … After these things in the course of time General Vicar, most of all when he was General Vicar, over all the Brothers called of the Observance through all Italy, by the disposition of Pope Eugenius instituted by the Minister General of the whole Order, and by Eugenius himself confirmed with Apostolic letters, with great advancement of the aforesaid Brothers and Sisters and Penitents of the aforesaid third Order, ruled most prudently the family committed to him, according to the great grace given to him by the Lord, and most salubriously governed it: and daily grew, under his rod and standard, the aforesaid triple army.

[9] These things Capistran or another under his name: and they are indicated with fewer words in Surius chapter 29, 30, and 40. And in this last these things are added: Afterward he was made Vicar General of the Brothers of the Observance, of which he himself had been the Author. And chapter 30: When he had been sent to Jerusalem, he was made Guardian of that place and also at Bethlehem, and Commissary of the Holy Land. But of that journey to Jerusalem I read nothing elsewhere, much less the time at which it was done, and therefore in so concordant a silence of the older writers the whole matter is to me very suspect. When in a certain great city he had preached so fervently, the dice being taken away he teaches to make the name of Jesus. that the boards of those gaming at dice were broken; and were burned; he being indignant, who was wont to make them, namely the boards and the dice, came to the Saint, complaining that he was now made poor. But to St. Bernardino asking if he knew no other office; he answered, No. To whom the Saint says: "I will give thee sound counsel": and taking a compass, he made a round circle, in which he painted the sun, and in the middle of the sun he wrote the name Jesus: which as was fitting he held in the highest honor … Because this name Jesus appeared in such a solar figure above himself, and therefore for great devotion he now composed this figure, and said to the complaining carpenter, that he should make such figures henceforth. Which master or carpenter or artificer doing this, was made rich, and acquired a greater gain than before. So the Utrecht Ms. But that it befell at Bologna Sigonius teaches in book 4 on the Bishops of Bologna, narrating the matter at length, and from him Waddingus at the year 1423. In the city also of Arezzo, says Capistran, He abolishes the superstitions of the people of Arezzo he accomplished such a thing, the Most High disposing it. There was outside the said city a certain fountain, from the time of the Gentiles not consecrated to unclean spirits, but execrated; to which fountain also in the times of Bernardino many, not only citizens, but also the neighbors lying round about, ran together hither and thither, as to the simulacra of the Gentiles, with superstitions, incantations, sorceries, for responses and remedies of the passions and tribulations befalling them. But Bernardino, kindled with the zeal of God, manfully rose against such idolatry: and the preaching being finished he animated the people, that they should follow him, to root out the dwelling-place of the malign spirits and to demolish utterly the said fountain: and that there in praise of the glorious Virgin Mary a church should be built, and on the day of the Nativity of that same Virgin Mass and Office solemnly celebrated yearly. And so it was done: for a solemn church was raised at great expense, where by the merits of the glorious Virgin very many divine benefits are granted: and St. Bernardino himself graciously obtained from Pope Eugenius an Indulgence of seven years and seven quarantines for all visiting that same church on the day of the Nativity of the blessed Virgin.

[10] Another more dangerous superstition, which under a holier appearance had crept in through Italy, He refutes the Sect of the Antichristians, taken from the opinion of certain pious men about the near coming of Antichrist; which opinion the frequent sermons of St. Vincent Ferrer on that argument had stirred up, and also an epistle written to Benedict XIII: of how great labor a cause this was to Bernardino Waddingus thus writes at the year 1420, numbers 2 and 3. Among all, more keenly in the parts of Lombardy a certain Manfred urged these things, against whom Bernardino wrote a peculiar tractate, and produced another little book of twenty-three articles against the same in judgment: whence it is understood, that the first notice of the evil serpent came to the Saint, because Brother Vincent the companion of St. Bernardino, a pious and learned man, in Castronovo near Tortona being asked by a certain noble married matron; whether it were lawful to vow into the hands of a certain Monk of Asti, who exercised the vicarial authority of Manfred, that, as often and whithersoever she should be called, she would follow Manfred to flee from the persecution of Antichrist; he answered that it was not lawful without consulting, much less the husband refusing. This stirred up the envy of his followers against him, asserting that the Holy Spirit, the author of matrimony, so great a peril of salvation impending, could dissolve it. The second notice he had at Alessandria from a Dominican Inquisitor, who had dealt by letters with Manfred about these two points chiefly, of the coming of Antichrist, and the lawful divorce of spouses which he preached. The third he received as complaints from Leonard, General Master of the Order of Preachers, that he had not been able to draw back Manfred from this dangerous doctrine and following. Whence Bernardino began openly to preach against him at Alessandria; and to brand this new religion, as St. Antoninus calls it, accused in turn by them grievously under Martin 5 with the name of the Antichristian sect, by which title also he addresses the same in his works. The tempest forthwith raged against him, and Manfred's sectaries and favorers left nothing unattempted, whereby his authority could be diminished and his name obscured. Calling him everywhere a messenger of Antichrist, they objected heresy and a kind of idolatry, that he set forth daily to be adored from the pulpit a tablet, written with golden letters and adorned round with solar rays. These were of the name of Jesus, which with the highest zeal he busied himself to imprint in the hearts of the faithful, and, supremely neglected, to renew and have adored. And the altercation proceeded so far, that Pope Martin had it necessary to interdict on both sides, both Manfred from the following of his people, and Bernardino from that painted tablet. The latter obeying, intermitted the pious manner of teaching, and again by the same one's leave resumed it: but the former could not be torn from the following of his own. Articles being written on this side and that, judges were deputed in the city, two Cardinals, Antony, citizen and Bishop of Siena; and Nicholas Albergatus, citizen likewise and Bishop of Bologna: from whose judgment Manfred recoiling, obtained that the controversy be committed to Dominic of Capranica of the title of the holy Cross, Cardinal, and at length to John de Casanova the Aragonese of the Order of Preachers of the title of St. Sixtus, Cardinal. When the adversaries machinated these things at Rome under the new Pontificate of Eugenius IV, there were not lacking at Siena those who, occasion being taken thence, accused the absent Bernardino of having disseminated errors among the people, and with great zeal blackened his fame. and again under Eugenius the Fourth Admonished therefore by friends he returned to Siena, wiped away the calumnies religiously and without bile, and a reason of his doctrine being openly rendered restored his good fame. So Waddingus at the year 1432 number 2, where pursuing the begun narration he says it was brought about by the return and preaching of the Saint, that the Magistrate of Siena and the Clergy by a solemn supplication decreed public honors to the most holy Name; and with those characters, with which Bernardino set it forth to be adored, beautiful and great, opposite the civic house caused it to be painted. Hence Bernardino setting out for Bologna, after the tumults of Bologna. in the most capacious church of St. Petronius for many days

preached with great fruit of souls, the tablet of the venerable Name being ever shown at the end of the sermon. The Canons received the doctrine with pious ears, and over the icon of the chief altar set the tablet received from the holy man. The rivals, when he had set out into the Romandiola, lacerated him in various ways, and Ludovicus of Pisa the inquisitor took care that the holy Name be erased from the tablet; and lest the work and excellent ornament which the Bolognese had added should be deformed, that in the same place Christ Crucified be substituted. The Canons being perturbed and the people moved, various scandals arose hence, which troubled Pope Eugenius, and stirred him so that, most severe rebuking letters being sent to Ludovicus, he ordered the same characters to be rewritten on another tablet over the image of the Crucified. By other arts the adversaries, so often repulsed, judged it must be acted. They effected that Michael of Prague, Promoter of causes of faith in the Roman Curia, should proceed against Bernardino; and at length took care, the Pontiff unknowing, that the judgment be committed to John a Casa-nova aforenamed. Michael produced certain false witnesses, who less truthfully and dishonestly (as the Pontiff speaks) deposed, that publicly and notoriously Bernardino and many adhering to him were defamed of heresy, crimes, excesses, and rashnesses. Cited, they came to Rome, and presented themselves to the judge, not without grave contumely and loss of name. Which when the Pontiff learned he evoked the cause to himself: and when for the cited Bernardino the Sienese had sent an honorific legation to Rome, he remitted the citation, by a most ample brief given in the year 1432, which in Waddingus it is permitted to see entire at the year already said, together with the little epistle of Antony Cardinal of St. Marcellus and the same Bishop of Siena, who had presented the letters of the Sienese to the Pontiff.

[11] A Commentary submitted to us from Volterra a city of Etruria, made by public authority both Ecclesiastical and Civil, in which the Visitation and Recognition of the Relics is at length set forth, the chief relations from the Acts of their Saints being added, contains a notable specimen of that fruit which the Saint bore, leaving in those places where he preached the holy Name, so expressed as we have already seen done at Bologna. The relation is this: In the year 1617, The name of Jesus left by him at Volterra on the 14th day of December toward Vespers, the Lords deputed, D. Alexander Bavus, D. Raphael Mapheus, D. Curtius Inghiramius, betook themselves into the temple of the most holy Name of Jesus, and, D. Francis Mapheus and Ludovicus de Minucciis preceding, as the aforesaid asserted, prayed Father Master Antony de Panzerinis, Guardian of the convent of St. Francis, and D. Francis, formerly son of D. John, of the Picchinesii, now Prior of the Venerable Society of the Name of Jesus; that they would open and demonstrate to them the admirable image of the Name; to which, by huge miracles effected through it, the greatest honor has ever been had at Volterra. For when St. Bernardino exercised the office of preaching at Volterra in the year 1424, he painted the venerable Name on a wooden tablet with rays and golden letters: to the devotion of which in all the sermons, which the Saint made in the squares and in the meadow of St. Francis, he incited the peoples. Whom blessing with the same Name of Jesus, he profited in a wonderful manner: and this manner of blessing was approved and commended by Pope Martin V. for miracles he is honored with a temple erected St. Bernardino afterward departing from Volterra, gave to the Volterran Republic the tablet on which he had painted the Name of Jesus: which, as a most precious treasure, it ever took care to keep, and in any necessity whatever, both for obtaining rains and serenity of the air, and for avoiding plague, famine, and war, the Volterran city fleeing to the help of the aforesaid Name of Jesus, either setting it forth publicly in the church to be adored, or carrying it in solemn procession through the city, ever obtained the benefits asked of God. The Volterran Senate therefore raised a temple in honor of this holy Name from the foundations; and a Confraternity. and there instituted a venerable Society, which should keep it and honorably preserve it; as appears in the book of Deliberations of the College of the year 1443, kept in the Volterran archive, seen and read by me the Notary. The aforesaid Lords therefore, when they had approached the altar, inspected the little window with a grating of gilded wood: whose key was in the power of the Prior of that same Confraternity. By a double silken veil the most holy Name was hidden, uncovered and painted on a wooden tablet, a cubit high, half a cubit's part wide, falling down they adored it. Which when they removed from the place in which it is kept into the disrobing-room of that same Society, commonly lo spogliatorio, they proceeded: where another Society of D. Bernardino had been raised. They saw a tabernacle fortified with two locks: of which one Father Brother Francis Collius, bidden by the Father Guardian aforesaid; the other D. Francis aforesaid, as Prior of the Confraternity, unlocked. The same tablet, painted with colors and golden splendors by D. Bernardino, all saw: which afterward was closed in the same manner. All which on the same day the aforesaid Lords chosen and deputed deposed to me the Notary. Thus far the Volterrans.

[12] Moreover the man beloved of God, through the whole gliding course of his life, was a true lover of chastity. For which cause when he preached, In the sermon he bids the men sit apart from the women he never suffered males to be mingled in a crowd with women, for abolishing the baseness of pandering; and also for closing the wandering and unchaste gazes both of men and of women, he ordered all those to be placed and fitted separately: and lest one or the other should see each other mutually, he bade a very long cloth tied with little cords to be interposed through the middle of each company, as for a wall, that, the pleasure of concupiscence being driven from their minds through the unchaste and wandering gaze, they might more devoutly attend and be free for his sermon. Whence the man of God preaching at Siena mildly with a huge people gathered, to a wanton youth despising it he foretells an evil death, and almost all attending his words with avid heart and open hearing; a certain youth, very unchaste and dishonest and given to all wantonness, that he might gaze on the young women, having committed adultery with them in his heart, against the will of the man of God, the company of men being spurned, dared impudently to stand toward the part of the women. Who being often admonished by the man of God, to depart thence and sit with the males; in no way obeyed the man of God, but ever did it worse. Therefore the man of God beholding from afar that youth, spurning his pious counsels, and so brazenly approaching the wonted place, and persisting without any shame; as if with prophetic spirit divining for him an evil death, permitted by divine vengeance, said to him with a clear voice thus: "To thee I say, who darest to stand there against my will, who art adorned with a gilded garment: I indeed fear, that thou wilt perish by an evil and dire death." Who according to the word of the man of God, in the same year in the city of Ancona, within the year beheaded. on account of his nefarious works and the suffraging merits of his guilts, by the destruction of a most evil and savage death, ended his life by the cutting off of his head. So the Ms. of Rubea-vallis chapter 20 and briefly Surius chapter 50.

[13] At Perugia at certain times within the circle of the year, the devil suggesting it, there was made among them a nefarious and horrible war. The citizens were armed, At Perugia he removes the lethal brawls introduced by a most evil game, clothed and covered with iron helmets, and through the whole body with breastplates and bracelets, wonderfully ordered from the diversities of the hides of oxen and bulls, and who most often fought against one another. In which profane contest indeed very many miserably perished, inasmuch as falling thus unhappily by blows, they were the reprobate martyrs of Satan. But the man of God coming to the aforesaid city, condemned that pernicious and execrable war: and ordered all those armed garments to be destroyed, and ordained that they should never be made perpetually, henceforth all consenting under graver penalties. But the other jewels, not granted by the Church, and those by no means becoming the honest adornment of women, in the midst of the city, all standing by, he ordered to be burned with fire. But many other goods there the Lord deigned to work through him. At another time also there was a grave partisanship in the city of Perugia: after inveterate hatreds he holds 4 sermons for peace: which B. Bernardino perceiving, betook himself thither, and to unite the citizens by his sermons and to lead them back to peace, exhorted them, saying: "The Lord God, considering your lethal partisanship, which He holds in the greatest hatred, has sent me to you, as His Angel, that I might announce to you men and of good will peace on earth." And four sermons he then preached to them, ever exhorting them to peace and unity, in the last of which he said to the people: "You who are of good will, and desire peace, proposing henceforth to keep it toward your neighbor; come to my right hand; and those who will not keep it, let them place themselves at the left." Then by God's nod all gathered themselves to his right, except one noble and powerful youth with his satellites: who remaining in his place, murmured against B. Bernardino, despising his admonition committed to him on the part of God. Then B. Bernardino said to him: "Behold, thou alone despisest, To a noble resisting he foretells a sudden death. what on the part of God I have preached to the people. I tell thee on the part of God, that thou forgive thy neighbor, who has offended thee and thy lineage: that thou place thyself at the right with the others, to keep peace henceforth: but if thou do it not, thou wilt never enter thy house alive." Which Noble vilifying that exhortation, nor dreading the divine vengeance, while he wished to enter his house, and touched the threshold of the house; fell into the house dying suddenly, according to the word of the Saint publicly announced to him. The same Ms. chapter 23.

[14] The same somewhat more briefly has Surius chapter 52, and adds that he was extinguished without the Sacraments of the Church. The aforesaid Pius II makes mention of the brawls, and adds these things: When he preached among us that he would show them the devil, he held the people for many days in this hope. And so all came to the sermon to see the devil. After many days; "I will keep," said he, "what was promised, and since I promised to show one devil, I will show many. Look at one another in turn, and so you will see devils: for you yourselves are devils, who do the works of the devil." In the year 1423, Virunum (it is a city in the farthest borders of the Venetian Republic) was grievously vexed by the factions of Guelphs and Ghibellines: At Virunum he abolishes pernicious laws. thither, moved by the divine spirit, Bernardino betook himself, and most zealous of the public safety, in the midst of the square, with fervent mind, invited all to cultivate peace. And when he observed that the dissensions, sects, hatreds, wars, slaughters, depended from nowhere else than from the regimen of the most factious city; pursuing with the keenest words the ordinances which the Virunenses then used in administering affairs, he exhorted the citizens to correct them or to abolish them. Which thing brought it about, that by the order of Delphinus Venerius, who presided over the city, and in the name of the Venetian Republic, the Council being collected into one, Aldobrandinus, an eminent Doctor of the renowned family of the Dojoni, rose: and all hearing, treated of those things concerning peace, which to conciliate minds

then most of all seemed to regard. and pacifies the city. Nor that indeed in vain. For scarcely the oration being held, since especially he inculcated the authority of the persuading Bernardino upon the citizens, the pestiferous ordinances being consumed by flame, the old quarrel being laid down, hatreds being utterly extinguished, they unanimously followed concord. And when thenceforth they acknowledged the public tranquillity of the city, which by the authorship of Bernardino had flowed from this change of ordinances; they rendered immortal thanks for the received benefit. And lest the base mark of an ungrateful mind be branded on them, mindful of the received benefit, a temple afterward raised to St. Bernardino, with long orders of Presbyters and others, they were wont yearly to celebrate: they also painted his effigy in many places; which when a certain most wicked man strove to cover with lime and abolish, he, by a most hostile leprosy as long as he lived, was divinely made horrid, and miserably squalid labored. So is read before the Works and in Waddingus, from the History which Georgius Pilo of Virunum delivered, reduced into an epitome by Alexander Gattus.

[15] Marcus Antonius Benalius, in the Commentaries on the life and deeds of the Saints of Bergamo, polished and augmented by John Antony Guarnerius the Canon by decree of the Decurions in the year 1584, At Bergamo he builds sacred buildings, of the Saint called from the city of Milan to Bergamo speaks thus, as if he, the Custodianship of the Franciscan monastery there being undertaken, had been engaged among the Bergamese twenty-four years. Although no one would easily admit this, yet he will believe, that on the various occasions on which he could have been there within that time, those fruits of concord and public pacification with the amendment of morals were brought, which Benalius there reports; adding, that within the walls of the city a temple, which Virgin nuns should serve, was founded by the authorship of Bernardino; and consecrated to St. Mary, to whom they gave the surname of the Roses. Likewise for the merit of Bernardino Peter Alzanius gave to the order of Minors a little house and a little field of half a jugerum, which is under the city, in the year 1424. A monument of this thing still stands, kept by the Alezanian family, to declare the piety of their ancestors. and leaves other monuments of himself, There another temple was built, which dedicated likewise to St. Mary, is famous by the name of the Graces. There likewise a monastery, which posterity completed, was begun. Before the temple an oak was planted by the hand of St. Bernardino, which so grew that in height and thickness it was thought to conquer the nature of oaks. In our age it was uprooted from its roots and dissipated, and its material consumed in various uses of the monastery. Not far from that oak they relate Bernardino, having slipped, fell, and fame holds, that where the hand on which striving to rise he leaned was extended, there to the number of the fingers, in five places the gushings of little fountains burst forth. Religion being increased in the city in a wonderful manner, Bernardino went about the territory of Bergamo, exhorting to piety, and interpreting the Gospel. In the valley (Clusone of the Seriana is a frequent and renowned town, and almost the head of the whole region) while there he tarried a few days at the office of preaching, At Clusone he restrains a demon promising many things. it came to pass that not far from the town a certain mountaineer departed life. Three days after he was buried, the voice of an unclean spirit was heard from the house, simulating the soul of that dead man, and promising very many goods to the householder if he obeyed it. The rebel and envious spirits especially incline to this, that into the same calamity, into which once they themselves elated by pride fell, they may draw as many as possible; and that easily succeeds for them, if they can insinuate themselves through every obsequy into the minds of the incautious, and, by hope to be fostered, transfer to themselves the honor which is due to the supreme God. But the prudent ministers of God most excellently recognize the diabolical arts, and effect that the things which they fallaciously promise be not heard as true. And so, news of this matter being brought to Clusone, Bernardino, fearing lest anyone should fall into the fraud, very many following, hastened thither; and shut in the house, the contest with the enemy being joined, did not desist before he had cast it out of that house.

CHAPTER III.

Miracles performed by St. Bernardino while living.

[16] When the man of God had most fervently preached the Gospel at Siena, with all endeavor reproving vices and inserting virtues, He heals at Siena a sick woman touching the fringe of his garment, he there extirpated by the roots the nefarious customs and illicit games. Because the whole people of the city, on account of the chief and singular devotion with which it was affected toward him, forthwith obeyed at his nod whatever he had commanded; he ordered all those dishonest jewels and diabolical furnishings, making a heap of them, to be burned with fire. Whence a certain woman, greatly devoted to the man of God, suffering a certain incurable sickness, avidly longed to touch the fringe of his garment, out of ineffable devotion. She determined therefore the time and the wonted place alike, and secretly remaining by the way that woman silently inquired after the man of God. But when the man of God was nearer, she leaped forth: and rolled at his feet, touched the fringe of his garment with most faithful devotion. But the man of God, because he never suffered himself to be touched by a woman, nor was he permitted to speak alone with any almost at any time; first indeed was disturbed by her unexpected touch, then beholding her devout faith, bore it with equanimity: who straightway attained most entire health. Likewise in the same city, when the man of God had preached for very many days, and a paralytic by his blessing: there was a certain paralytic man, somehow destitute of the benefit of all his members: whom continually lying in a little bed his parents, bearing the greatest faith in the man of God, set before him. And when daily they had done this, on a certain day the man of God, the blessing being received after he had preached, that man being by the merits of the Saint made whole, was entirely restored to the office of all his members. The same Ms. chapter 21, and of the touch of the fringe alone Surius 51.

[17] After he had preached at Rome, a certain noble matron sent him spices for his comfort. Then B. Bernardino said to the servant carrying the spices: "I have no need. At Rome he heals a sick man by sending aromatics, But go to that street, and seek a sick man lying in bed, and say to him, Brother Bernardino sends these spices offered to him to thee, that in the name of Jesus thou mayest eat and be comforted." Who indeed, as soon as he had eaten, was made sound and left the bed. At another time also, after he had long preached at Rome, he went out of the city sitting on a small mule. Outside the city a leper met him, who asking alms of him, heard from him: "Silver and gold I have not. and a leper by giving him his sandals, But he loosed the sandals from his feet, and gave them to that leper: and straightway the leper with thanksgiving receiving the sandals, sitting on the ground put them on: and God working, he was cured of all leprosy, and his flesh was restored, like that of a little boy to cleanness. The same Ms. chapter 24. But Surius chapter 53 has only the first miracle, and turns into aromatics or confections what here are called spices: but in place of the others has these things. I shall be burdensome by too great prolixity, if I wish to enumerate all his miracles singly, which yet are most well-known to the people everywhere round about, and confirmed by certain testimonies. It befell once at another time, that a certain plasterer sitting on a roof, a man fallen from a roof is healed, and seeing B. Bernardino riding through the square of the city of Aquila, said: "Where does our Pope wish now to ride?" And when he thus derided him, straightway a strong wind came, and cast him down from the roof to the ground, so that he was as it were wholly shaken, both in body and in members. But somewhat recollected in mind, he acknowledged his fault as much as he could, and caused himself to be carried to B. Bernardino: that he might sign him with the sign of the Cross. Which being done he rose sound and came forth free. At another time a certain girl, daughter of John Antony, had two terrible and incurable wounds, one in the neck, the other in the arm under the breast, so that under the arm the bowels were seen. Which Lady Ludovica beholding, and an ulcerous girl. the mother of the aforesaid girl, and the aforewritten John her father, with great devotion commended their aforesaid daughter to the prayers of B. Bernardino: who signed her with the sign of the holy Cross and dismissed her: and on the next morning the girl was wholly healed, and freed from every wound and cured. But the parents returning, rendered thanks to B. Bernardino: by whom they were forbidden to tell anyone what had been done while he lived. But the examination of this miracle was made by Lord James Narnerius, Doctor of Decrees, Vicar of the Lord Bishop of Rieti, the Notaries of the said Lord Bishop standing by, by name Andrew and Antony, Matthew Pauli with very many others. These things from the aforesaid Ms. chapter 25. Surius has the first chapter 48, the second chapter 42, which in the first Life number 14 is related without testimonies.

[18] The holy man had once gone out with a Brother, to preach at Mantua. The boatman refusing to ferry him across, But water had to be crossed by him, touching that city. He asked a certain boatman, that for the cause of God he would carry him across. The boatman, neglecting the reward to be expected from God, exacted the fare, supposing him to have hidden under his cowl little purses stuffed with money, as certain of those whom they call Conventuals were wont. Bernardino says, that he had for the love of God despised all his faculties; and again prays, that for the love of God he would carry across him with his companion, about to hold a sermon in that city at that very hour. The boatman refuses, and says: "Even if thou hadst to omit the sermon, I will not receive thee into my boat, unless the fare be paid." The man of God perceiving that he could not by this way cross over into the city, well trusting in the Lord, who keeps the humble and those fearing Him, who commands the winds and the waters, who knows how to calm all tempests, and walks upon the sea, thus addresses his companion: "My Brother, dost thou trust enough in the Lord?" That one answers: "Plainly, Father." And Bernardino: "Canst thou," said he, "imitate, what thou seest me do?" That one saying that he could: Bernardino spread his little cloak upon the waters, in a little cloak he crosses with his Companion. and first he himself trod it; the companion follows, and so both with bent knees, with eyes and hands lifted to heaven, continually imploring divine help, came forth whole to the other part of the waters without any fear and care, when the boat had not yet measured the middle of the space. Beholding that both those who were in the boat, and those who stood on the shore, with a loud voice alike implored the mercy of God, stupefied by so notable a miracle. But after Bernardino touched land, he was seen sprinkled by no water, nor was the cloak wetted. This miracle I learned from a certain old Presbyter, with whom in his youth great intimacy and familiarity with Bernardino had passed, who had seen him with his own eyes thus, as we have said, crossing the waters. The Author of the Life in Surius chapter 34 and briefly the Ms. chapter 26. But in what manner the Holy Spirit

invisibly infused his spiritual gifts into him, He preaches in Greek to the Greeks, ignorant of the language. and gliding into him with his fiery ardor rendered his tongue eloquent and fluent, the subjoined miracle will brilliantly demonstrate. He wished in a certain general Council of the Church to teach the Greeks, who were present at it, the true way of salvation and of truth: but he was tortured with great grief of mind, because he knew not their idiom. But considering with himself the admirable works of God, and how He had conferred on His Apostles, that they could speak in the tongues of all nations; he earnestly asked Him, that He would grant the Greeks the understanding of those things which he was about to say to them. Soon with fervent spirit, relying on much confidence in God, he ascended the pulpit, and preached in Greek, instructing the Greeks with the highest zeal concerning the Catholic faith; so that all wondered, and said that he knew Greek no less well, than if he had been born in Greece. But God moved his tongue, and spoke through him. For when he had descended from the pulpit, and all praised his faculty and abundance of speaking Greek: he, attributing all the honor to God alone, remained without knowledge of the Greek tongue, as he had been before. Surius chapter 38. And the Council of Florence seems to be understood, held in the year 1439, in the presence of John Palaeologus Emperor of Constantinople and other Greeks.

[19] But after it seemed good to God to impose an end to his labors, in the last year of his life He inspired this thought in him, that he should visit his homeland, Bernardino having returned to Massa, and his fellow citizens and companions; and stir up their minds to love God, and to keep His mandates. He came therefore to Massa, where he had been born: and the whole Lent there teaching the word of God from the pulpit, with much labor, sparing himself nothing, he satiated the people with heavenly manna, and filled their thirst with the drink of salvation, and abundantly refreshed them with spiritual consolations. But there was then done there divinely a certain singular miracle, that an everlasting memory of Bernardino might be preserved among them. For when he had once preached to the people, and was seeking again his lodging, a certain Spaniard, exceedingly horrid and deformed with leprosy, came to meet him, desirous of seeing him. But the citizens bore ill that man going through the squares of their town: and so with good words they led him out of the city. But he the next day secretly came again into the city, and humbly asked Bernardino, that he would give him shoes, with which he might cover his feet; a leper is healed for he was compelled for want to go with bare feet, which were greatly swollen and diseased. The holy man moved with mercy toward the wretched man, gave him his own shoes, drawn from his feet; truly declaring himself by this very thing the disciple and legitimate son of his Father Francis, who stripped himself, that he might clothe a poor Soldier: which indeed also in others he often did likewise, with St. Martin gladly imparting of his poverty to others: for a large compassion toward needy and calamitous men had grown with him from infancy. But hear now, what befell the leper. When he had put on his feet with those shoes, soon he went out from the town; and a little advanced, he felt the shoes full of pebbles or flints, by which his wounded feet were chafed. Loosing therefore them from his feet, he wished to clean them out; and behold he sees them full as it were of fish scales, and his feet healed even to the knees. Greatly therefore praising God, with most joyful mind he proceeded to go, the shoes being tied to his feet: and again a small space of way being measured, it seemed to him to have the shoes stuffed with sand and little stones, and his feet pricked by them. Again therefore he took off the shoes, sees scales, as before, and himself healed even to the loins. A more abundant joy being thence conceived, he joins the shoes to his feet, rejoicing and giving thanks to God, and commending himself to the merits of holy Bernardino, pursues the begun journey. O God everlasting and immortal, who could be enough for enumerating Thy benefits! A third time that man is compelled, after a short space of journey, to draw off his shoes, and shake out the scales. clothed with his shoes. Then truly he felt himself possessed of entire health; and thence affected with incredible gladness, returned to the city, and with his whole heart gave huge thanks to Bernardino, that by his merits he was repurged from leprosy. The servant of Christ Bernardino hearing this, granting the honor to God, gave thanks to His inexhaustible mercy and goodness, and enjoined the restored man, that he should extol God in His works by praise and proclamation, nor ever to anyone, while he himself lived, indicate this miracle.

[20] About the year 1441 St. Bernardino is said to have gone to Compostella, to venerate the body of St. James the Apostle; and at Frías, which is a town of the diocese of Palencia, He obtains offspring for the Constable of Castile. to have been received in hospitality by Peter Fernandez Velasco, the first Constable of Castile of that family, and to have asked this man with his wife, that he would intercede for them with God, that after some years now passed in wedlock, He would grant offspring. The holy man promised that he would do so, and on the return by the same way admonished the wife of the male offspring already conceived. According to his prediction she bore a little infant, and in memory of the prophecy called him Bernardino, and also set up for the Observant Brothers a monastery, the title of St. Bernardino being given to the church. So Waddingus after Tome 8 in the Additions to Tome 5 number 11. Yet I judge the monastery to have been built after the Canonization of Bernardino: but that stock survives even today, and from it in years lately past our Belgium had a Governor, with the same title of Constable of Castile and the surname Velasco.

CHAPTER IV.

Certain Miracles done after his death.

[21] Bernardino being dead, the Brothers grieved not moderately, because they saw themselves destitute of his most sweet presence; The garment carried to Capriola is renowned for miracles: nor less, however, did they console themselves, because they saw him to have died so holily: but they prepared the things necessary for burying his body, washed it after the old custom, clothed him with another cowl, but the garment which he was wont to use they sent to the monastery of Capriola, which is outside Siena; where his books and other things, which he had been wont to use for great necessity, were preserved: where also is his library, whose codices he himself wrote with his own hand: in which place many miracles are done daily, in those who there visit him and touch his garments. A chest was being prepared by the Brothers in which they might lay his body, and convey it to Siena. Which when it was observed, the Magistrate of the city of Aquila took away that body from the hands of the Brothers as soon as possible, and drawing it out of the chest in which it had already been laid, excellently adorned it: and delivered it to certain faithful citizens to be guarded, that on the next day they might set it forth in the temple to be beheld by all the people: and they sent to the Bishop of the city asking him, that with all his clergy he would be willing to be present at the obsequies of the holy man. They brought thence on the very day of the Lord's Ascension his body to the church, very honorably indeed; to the body set forth in the church where all the common folk were gathered to behold and kiss it … But so great was the throng of those coming, that the Bishop with the Clergy could scarcely perform the divine Offices. Which beholding the Magistrate of the town, by common sentence determined, that the sacred body should be carried out of the church of the Franciscans, which was narrow, through the city and the forum, to St. Maximinus the chief temple. A huge crowd of men followed the funeral: torches and tapers were kindled round the body, since each one for himself wished emulously to honor the funeral: the Clergy chanted, the people lamented for joy: among all there came together peace and consent, who yet before had most bitterly dissented among themselves, so that seven of the chief men of that town had been slain … His body was carried back thence to the church of St. Francis: nor yet would they lay it in the earth, but deposited it in a little chapel fortified with iron lattices, watchmen being applied, who night and day should guard it, until an iron chest furnished with twelve locks should be prepared, and into it it should be placed. It befell on that day among other sick men that Brother Benedict of Marsico, a Minorite, was present, destitute of the office of his members, deaf in the right ear, hearing and step are recovered. and there feeling huge sounds as of a mill or of hammers striking an anvil. He seized the cloth with which the lifeless body of the blessed man after the washing had been wiped; and wrapping himself in it, after he had diligently confessed his sins, humbly bent his knees at the feet of the holy man, praying that health be restored to him. His hearing and sense returned forthwith and his strength was restored. Thus far Surius: Waddingus says the body was carried only on the following Friday to the church of St. Maximinus, but what thence both pursue, is in the Ms. of Rubea-vallis thus narrated.

[22] But meanwhile while his body thus lay unburied in the wooden chest for twenty-six days, The horrendous sedition of the people of Aquila there was the greatest discord between the Superiors, namely the Aldermen or Consuls of the city of Aquila, and between the citizens and inferiors of that same city: so much that by the superiors, four of the common and inferior citizens were beheaded. And therefore the inferior citizens rose against the superiors, and took of them very many, wishing to behead them. And they were led to the forum, where they had now bent their knees for the beheading, their faces veiled and bound with linen cloths. Then the voice of one sounded in the air, crying out three times (which by all there present was heard with great fear) "Pour not out innocent blood, but hasten go to the church of the Friars Minor, it is stayed by the flux of blood from the nostrils of St. Bernardino dead. and there you will find copiously of innocent blood." And so the citizens, terrified, desisting from the begun malices, and with swift course coming to the church of the Friars Minor, found blood flowing copiously from the nostrils of B. Bernardino, as if from two fountains most abundant waters were gushing; so much that his wooden sepulchre, closed round about, by the violence of the blood put down and removed its lid: with which blood also were filled the silken cloths, set over the sepulchre and over his body in the church. And such blood flowed so long and remained continued, until, humbly prostrate, they begged pardon and mercy with all devotion from God. Of that blood many men, with woolen and linen cloths and cotton, collected miraculously from his nostrils, it having flowed wonderfully so many days after he was dead, and many through it were cured from infirmity. The same things, but with the phrase changed, are reported in Surius chapter 89. That something of the gore was destined by Capistran to many convents, especially into the province of Cologne, is read in the Utrecht Ms.: and in Waddingus it is said: that the same John Capistran for many years carried with him a little vessel of this gore, and healed all languors.

[23] The same Waddingus, treating of the obsequies of the Saint celebrated everywhere, the obsequies are celebrated almost everywhere. in those places in which through Cisalpine Gaul he had preached. "The first of all," says he, "the people of Perugia began, and with great and sumptuous apparatus for three days performed funeral rites,

on single days the Bishop celebrating, and his disciple Brother Paul of Assisi explaining the life of the holy man in a sermon. The Sienese applied like or greater honors for three days, in the open forum, on account of the immense multitude of the people running together. All the sacred Religions were present, even the Carthusian, otherwise unaccustomed to congresses of this kind. The example of these the Florentines, Venetians, Trevisans, Vicentines, Paduans, Milanese followed, and every populous town once instructed by his doctrines. No one, that I have read, did whole provinces, noble cities, the empires of kingdoms, and the males and females of all orders, follow with so great honor and public indications, straightway after his death; abundantly and everywhere acclaiming him a Saint, and suppliantly imploring his help, as of one reigning among the heavenly ones."

[24] "But when I," says John Capistran, "being then in the island of Sicily, had felt the happy death of St. Bernardino, A star is seen in full day at Aquila, by the mandate of Eugenius IV of holy memory; hastening to the city of Aquila, that with as great diligence as I could I might procure the well-deserved Canonization of so great a man, coruscant with magnificent signs; in like manner in the square and field of the church and monastery aforesaid, the multitude of the peoples also standing by, at almost the same hour, namely between the third and the sixth, there appeared a most refulgent star: which beholding, those who were present, with admiration roused one another. Nor yet did I myself then, who unworthy presiding over the bridal chamber, was also preaching of the blessed Virgin, considering the difference and variety of the stars, since I had no notice of the apparition of the said star by a relation worthy of faith; wondering at the commotion of the bystanders, was searching what they sought among themselves, since I could not behold the star above my head. Then they indicated to me the appearance of that same star, which had coruscated above the head of St. Bernardino, there most evidently declared. And when I had raised my head, I beheld that same star most limpidly, giving thanks to God and to the blessed Virgin; and gives Capistran courage to promote the Canonization, hoping and confiding, from the Divine goodness and the protection of the blessed Virgin, that I should infallibly obtain a happy success and glad effect in the Canonization of the holy man of God. And so it was done, the Lord disposing it, that on the next morning directing my steps from Aquila to the holy Roman Church, the aforesaid star, as a leader and companion of the journey, several times on the way not only I beheld; but very many companions, who were with me, among whom Brother Matthew de Regio of Calabria, Brother Philip, Brother John the Teuton of Austria, and several others." These things Capistran, of whom in the third person the same things are narrated in Surius, where it is said that Capistran was free for reading in his cell, preparing himself for a sermon, when others saw the star, which once had shone above the head of Bernardino.

[25] A boy of ten years, by name Carinus, born at Aquila, was carrying wheat to a water-mill, that it might be ground. About to go thence, unexpectedly he trod with his foot the wheel of the mill, Freed from drowning, when it was being turned round, and fell into the pit. In the very fall invoking St. Bernardino: "Help me," said he, "St. Bernardino." He was drawn thence out of the waters, which were under the wheel: and brought to the fire that he might be warmed, he rose, and went home whole, giving thanks to God and St. Bernardino. Lord Nicholas Galiardinus had a son Benedict, fifteen years old, greatly afflicted by plague, fever, from plague, and other deadly diseases, so that the Physicians cut off from him all hope of living. There was brought to him of the cloth, with which the body of St. Bernardino had been covered. With that cloth applied to his body, he rubbed his ill-affected members: and straightway raising himself in bed, "Thanks," said he, "to God and St. Bernardino: I am freed from all diseases, and am wholly well." Then they laid that cloth on his head: and soon, a closer sleep embracing him, he fell asleep, since now for a long time he had been able to enjoy no rest. The Physicians coming that morning, to inspect his urine, behold sound, whom the day before they had left almost dead. Thus that youth, by God's help and the merits of St. Bernardino, was possessed of entire health. Surius chapters 64 and 65. The last is reported also in the Ms. of Rubea-vallis toward the end, and these things are prefixed. Maria wife of Cola of Sicily, inhabitant of the city of Aquila, and from fevers for eleven months or thereabouts suffered a continual fever: moreover from the third to the third day she was more and more weighed down by the aforesaid fever. Who, carried to the tomb of St. Bernardino, a prayer being made and the tomb itself touched, was wholly healed and freed from the said fevers. At another time also Antenor Natalis de Sparetro, dweller of Arezzo, was laboring at the extremes with quartan and quotidian fevers. To whom it was revealed in sleep, from quartan and quotidian: that if he should vow that he would visit the body of B. Bernardino, he could be healed: who being awakened, a vow being sent forth, came forth free, and was restored to his former health. These things there.

[26] A certain youth of Florence came to Latronium, and from a certain infirmity was made mute, so that for four years he begged alms by gestures with certain signs. He was instigated, speech given to a mute youth and girl, that he should go to certain women, who had a cord of B. Bernardino. Whom when he had found, and had bent his knees before them, as if seeking suffrage from them; the women applied the cord to the mouth of the mute man to be kissed. Which being done he cried with a great voice: "Mercy, Mercy." And thus he was made sound: and the women likewise attested the grace of God and the glory of the Saint. The daughter of John of Albana, by name Agnes, maidservant of Lord Antony Baptista a Knight of Aquila, fell into an apoplexy, which wholly took away her speech, and for many days she could take nothing by the mouth. She, despaired of by all Physicians, the blood of B. Bernardino being touched, proceeded to his holy body; and a prayer being made as she could, straightway began to cry: "O St. Bernardino, help me." Therefore she who before for several days could neither speak nor move her tongue, was restored to entire health. Catherine, wife of Nicholas Paul of Hungary, of the diocese of Veszprém, who had suffered a film in the left eye for six months and more, so that from that eye she saw nothing at all, coming to the city of Rome, the fame being heard of the miracles which God showed through B. Bernardino, approached his tomb, and a prayer being made was straightway freed from the blindness. Ms. of Rubea-vallis.

[27] A certain girl of Spoleto, whose name was Polonica, had in her breast an immedicable wound, whence her whole body was afflicted with much pain. an imposthume in the breast is healed. The zeal of curing was applied by the surgeons, not without great torture of hers, but nothing could be effected: nay rather she was seen to be worse, so that she was now not far from death. But in the morning her mother said to her: "Dearest daughter, commend thyself to St. Bernardino." She did this with all her mind, saying thus: "O holy of God Bernardino, free me from this my infirmity." But he, merciful and the consoler of all the wretched and oppressed, did not deny her his help. For when at midnight she was watching, St. Bernardino appeared to her, and seemed to her to express a cross upon her wound, holding her by the shoulders: then he vanished. Soon she, exceedingly terrified and stupefied, summoned her mother, and said to her: "Dost thou not feel, my mother, a wondrous fragrance of odor? Didst thou not see that Brother, who stood at my shoulders?" But the mother thinking she had dreamed, said to her: "Sleep, daughter, sleep." But she was not dreaming, but with a loud and joyful voice cried: "Praise to God and St. Bernardino: for behold I am made sound." There was at Siena in the monastery of St. Jerome a certain Sister of the third Rule, she is freed having fallen into a well, who fell into a well, forty cubits deep: and now with her head, sometimes with her feet stood out above the water. While falling, mindful of his illustrious miracles, she invoked St. Bernardino. But certain coming to draw water, she caught the rope, and so was drawn up nothing hurt, and so dry both in body and in garments, as if she had not touched the waters, nor did she vomit anything of water from her mouth.

[28] mortal wounds are consolidated. John Antony Tornanus on a certain evening was affected in the throat and left shoulder-blade with mortal wounds, so that no hope of his life seemed left, nor did any drugs or cataplasms confer anything on him. But where human help is not at hand, the divine is not wont to be lacking. That wretched man, so cruelly wounded that he hardly drew breath, by the pains awaiting through the night the impending death, seemed to himself to feel someone, striking him with the hand in the side, and saying: "Hast thou not heard, wretch, what illustrious and stupendous miracles God works by the merits of St. Bernardino? Why then dost thou not implore his help?" He diligently listening to these words, added courage to himself, and commended himself to St. Bernardino, praying fervently that health be restored to him. O God wonderful in His Saints! He heard the pious desire of the man and the purpose of his good will: for the sick man said; "If I shall rise sound, St. Bernardino, I will visit thy body and offer a waxen image." Scarcely had he said this when behold he feels stirred a certain flux of foul and clotted blood, which flowed from the inflicted wound, hindering his health. That flux brought to his heart a certain relief and strength, and he began to fare better. He persisted therefore in imploring St. Bernardino, and promised that he would set out to his sepulchre in linen garments. Then truly still more of the noxious humor flowed from his body: and the man rose forthwith sound, slight scars of the wound being left in his body. He went therefore quickly in linen garments to the sepulchre of the blessed man, and there offered an effigy of a man made of wax, and narrated to all the people the miracle, which he had experienced in himself, extolling with praises God and St. Bernardino. These things from Surius: what follows Gonzaga suggests, treating of the convent of St. John the Baptist of Bernay in Normandy, which is the 24th Convent of the Province of France.

[29] In the year 1453, in the city of Bernay, by the merits and prayers of St. Bernardino, there was a stupendous miracle done, upon a youth not yet five years old, the narration of which follows. In the year 1453 a boy fallen from on high The mother of the said youth had ascended a ladder, that she might take the apples stored in the loft for pacifying and refreshing the boys, and present them to them. Forthwith the elder of her three boys followed her. When the younger (of whom the discourse begins) had seen this, he straightway climbed. Having come to the top of the ladder he pressed his ankle-length garment with his foot, which being done falling to the ground he perished. The mother, the fall being heard, inquired of the elder-born, "What do I hear? did the brother fall?" She raging and affected with vehement grief,

with a most swift leap betook herself beside her slain child. Whom received between her arms in a sad embrace, weeping and wailing, destitute of every consoler, the most sorrowful mother laid the corpse upon the little bed. But lights being placed, she directs her steps toward the monastery of the Friars Minor, recalling the Canonization of the Blessed Confessor of Christ Bernardino at Rome by the supreme Pontiff Nicholas. She remembered also a certain prodigy, by the prayers of the said Saint very lately done upon a certain young girl: for her whom the mill-wheel had killed, he restored to her former life and health. and dead, When she meditated these and like things, she believes and hopes that by the suffrages of so great a man a like portent upon her deceased son could by divine virtue be conferred. This miracle and very many others of the Saint she had heard in the church of the Saint, to which many peoples flocked together with the greatest devotion and veneration. But when the afflicted mother was desolate, she was heard by neighbors and friends: who when they heard her thus wailing, with sudden incitement calling one another mutually gathered together, and approaching her reprehended her that she wept in vain, and invoked God and the Saints for restoring the life of the boy, and hoped for a renewed life, saying, "A dead body asks to be buried." Before which neighbors, by no means acquiescing in their sayings, she vowed that she would carry her son to the said church, for imploring the divine aid and the Saint's assistance. Confiding in God's aid, kindled with devotion she snatched up the journey, and carrying her dead son set out: and as soon as she came to the convent, she besought the Brothers, upon the Saint's altar he revives. that they would pour forth prayers to the Saint, that with God, for restoring life to her son, he would intercede. Who having heard her supplication, setting the corpse upon the altar dedicated to the Saint, raised near the pulpit in the middle of the said church, poured forth devout prayers of this kind: "The Order of the Minors of Francis rejoices in a new little plant," etc., with a Versicle and Prayer. Then one of the accompanying neighbors went to the altar, and addressed the embraced youth thus: "O my boy, who am I?" To whom he: "Marina, my dearest." This answer being heard, all praised God and the Saint.

[30] In the following year 1454 (as from the manuscript Monuments of the Province of France Waddingus has number 35) the same holy man performed a notable miracle in the city of Mantes, beside the river Seine in France, likewise in 1454 a girl born in miscarriage. of the diocese of Chartres, approved and confirmed by the seals and signatures of the Official and Archdeacon of Poissy and of two Notaries and of noble and religious men, in the Collegiate church of B. Mary of Mantes. A certain little infant born in miscarriage, dead being brought to the altar of St. Bernardino, by his merits and intercession revived: and being expiated by the sacred laver from original sin, the name of Bernardina being given, a little after rendered its soul to God, about to enjoy the celestial life with the same. About the same time it is credible that there befell, what before the Works from the first book of the Fragments of the Sienese history, written by Augustine Datho, the author himself thus reports. I had a brother german John, younger born, who under the Rule of the Savior served God. He sometime intent on rustic work, a hand contracted from a cut is healed. when he thinks to cut off a twig, the sickle slipping he strikes the middle of his hand with a graver blow, breaks the joints, the nerves being contracted his hand languishes. This for about four years maimed, and as though with the fingers grown together languid and intractable he bore. But when suppliant and bathed with much force of tears, in the basilica of St. Donatus, many beholding, he applied his hand to the pillow of Bernardino; suddenly its vigor being recovered it so shone forth, that to any direction it was most easily turned: so that thence he used its ministry most conveniently. Which thing together with the rest, and those indeed almost innumerable miracles, illustrated in a greater manner the glory of Bernardino.

CHAPTER IV.

The fame of Bernardino dead defended by the Roman Pontiffs Eugenius IV and Nicholas V against detractors.

[31] Among the several sowers of tares, whom St. Bernardino confuted by his preachings, A certain Amedeus accused of heresy by the Saint there comes also to be numbered a certain Amedeus, in the city of Milan ruling the schools of Computation, or (as Odoricus Raynaldus explains at the year 1446 number 8) teaching Arithmetic: whom when it had become known to Bernardino that he was sowing certain errors against the faith and scandalous, after he had charitably admonished him, and knew that he was not corrected, but persevered in his wonted perfidy; as a true zealot of the faith and of souls, according to the Evangelical saying he announced it to the Church, naming him publicly before the multitude of the faithful in his preaching, and explaining certain of his errors, that the faithful of Christ might escape the wolf lurking under a sheep's skin, as Eugenius Pope IV premises in his Bull given after the Saint's death. Nor did it profit the crafty man, an absolution obtained from a corrupt Judge, but that the Vicar of the Archbishop of Milan imposed a fitting penalty on the convicted man, he creeps upon the Pontiff, ignorant against whom it was being acted, and ordered him to abstain from errors of this kind under penalty of excommunication. But he, the truth being hidden, and the falsity expressed, the Pontiff Eugenius being circumvented, had wrung from him letters, by which the Judge abused not sufficiently consulted, edicted that Amedeus was to be held duly Catholic, but Bernardino bound to retract what he had said, although his name, neither in the supplication of Amedeus, nor in the Pontifical rescript, was found expressed. Which he knowing, and acting more cautiously, privately perhaps boasted himself of that sentence, but publicly dared to move nothing as long as Bernardino lived. Certainly Pope Nicholas affirms, that Amedeus never at any time took care to intimate or insinuate or bring into notice the asserted sentence to Bernardino (although he afterward survived for several times); just as neither did he himself ever have notice of it, as the same Nicholas testifies to have been ascertained by himself.

[32] But, after Bernardino fell asleep in the Lord, the envy of the old enemy procuring it (whose property it is, and he proclaims that Bernardino died excommunicated: that of those whose acts living he cannot contaminate, their fame, lest it be rendered fruitful to the faithful of Christ by the odor and example of good opinion, he ceases not to bite and shake) the aforesaid Amedeus, by the instigation of the hostile man, to blacken the clear and renowned fame of that same Bernardino, and bearing abundant fruit among the Christian people, procured and caused, through certain Mendicants and Professors of certain other Orders, the aforesaid asserted sentence to be several times published before the people gathered to hear divine things, and the said Bernardino, under the pretext of that sentence, to have incurred the guilt of mortal sin, and to have been bound by the sentence of excommunication, and to have died in mortal sin and excommunication, to be preached and defamed, and he himself did not blush to assert and disseminate the saying with polluted mouth. Which when the aforenamed Pope Eugenius understood not without bitterness of heart, in the year 1446 on the 7th of the Ides of November, the cause being explained which we have indicated in the words of Pope Nicholas, and premising, that if the aforesaid Bernardino (of whose faith and purity, ardor of charity and most holy preaching he greatly confided) had been named in his letters, which Eugenius the 4th denies he himself would by no means have given them; he orders Amedeus to be punished, and all those who by virtue of the aforetaxed sentence dared to bark in their preachings against Bernardino, who also is asserted to coruscate with innumerable miracles by the relation of those worthy of faith, to be compelled to retract their curses of so great a man. The death of Eugenius following after not more than three months brought it about, that Amedeus with his followers remitted nothing of the conceived malice: and orders it to be retracted: wherefore the daily growing evil it was necessary for the aforenamed Nicholas V to bring a new remedy, by a Bull given the following year 1447, on the 18th of the Kalends of May, which in the same year entire thou wilt see in Waddingus number 8: for us it will be enough to have tasted a few things.

[33] After therefore the Pontiff at length set forth, what in the cause of Amedeus and his favor had been done evilly and surreptitiously; and how Eugenius, protesting himself circumvented, the same the cause being again known the successor Nicholas the 5th commands had pronounced the aforetaxed sentence null and void; likewise he himself by all means cassates, makes void, and annuls the same, and orders the same and the letters pertaining thereto, wheresoever they be, to be abolished. And moreover, he says, because it has most openly been established to us that the said Bernardino, a most faithful preacher of the Catholic faith, and a most ardent zealot of the salvation of the souls of the Christian people, justly, holily, and religiously, and according to the divine and human mandates corrected and confuted the errors of the aforesaid Amedeus; and that whatever concerning the premises or on occasion of the premises was preached by him, proceeded rightly, holily, justly, and religiously from the same Bernardino; by a present constitution perpetually to endure we decree and declare, that the same Bernardino, whose doctrine we have learned by most certain truth without doubt to have profited infinite faithful to the salvation of souls, and who for the reduction of those straying from the worship of that faith, by words, defining that Bernardino acted rightly, and works, and preachings, through divers places of the world greatly labored; therefore incurred no sin, mortal or venial, but rather thence acquired the grace of God and the merits of his soul; and also that he, under the pretext of the aforesaid sentence, pronouncement, declaration, etc., or of any things thence following, was bound or is bound by no sentence of excommunication, or other censure, penalty, disobedience, or any delict whatsoever; but that Bernardino himself, in any places whatsoever, in which he exercised the office of preaching, whatsoever concerning the premises he preached, published, and evangelized, could licitly preach.

[34] At length the Pontiff at large orders, whatsoever and by whomsoever to the contrary said and preached to be retracted; imposing nevertheless upon those, who had presumed to do it, and especially upon the said Amedeus, lest henceforth on occasion of the premises they detract from the fame of Bernardino, and further he proceeds to his canonization. perpetual silence, and prohibiting the aforesaid to be done or attempted under sentence of excommunication. Hence a step being made to greater things, on the 15th of the Kalends of July, he issued a diploma; by which in order to the Canonization, which his predecessor Eugenius having meditated could not complete, he ordered the miracles performed by Bernardino to be further examined, the power of again proceeding in the cause, which he had before commended, being committed to three Cardinals. But they transferred the care of compiling the process and admitting witnesses to Antony Bishop of Urbino and John de Palena Bishop of Penne. These reduced the second process into order. The third Angelus de Capranica Bishop of Ascoli, afterward Cardinal of the H. R. C., made, to whom the aforesaid three Cardinal Commissaries enjoined the office of investigating those miracles, which the holy man had performed in the March of Ancona, at Siena and Aquila: and to him continually assisted John Capistran, who, as he was endowed with prophetic spirit, had said to the aforesaid Eugenius, solicitous about this business; "Not thou; but he who shall succeed thee, will complete this work": and that also the issue proved; as all these things may be read in the Annals of Waddingus.

CHAPTER VI.

Of the various translations of the sacred body.

[35] In what order it was proceeded to the solemn Canonization of St. Bernardino, to one desiring to know it is at hand the Relation, The Canonization performed in the year 1450 published after the Life before the works, together with the Bull of Pope Nicholas V himself: where also from Augustine Datho's second book

there is found at large described the manner of the whole festivity, celebrated at Rome on the 8th of the Kalends of June, at Siena itself on the Ides of the same month, in the year 1450. The following year the same Pontiff seems to have granted to the Observant Minors, of whom Bernardino had been the chief propagator, that they might transfer his sacred body, which the citizens of Aquila had been unwilling to let go, and which was held among the Conventuals in the church of St. Francis until then, yet under the custody of some Observants dwelling among those same Conventuals, into a convent and church to be built by agreement for their own uses. Meanwhile, as Waddingus writes at the year 1453, the aforesaid Observants, dwelling not without trouble and tedium in others' buildings, and in a narrow little chapel (in which namely the body was kept) performing the divine Offices, from the converse and abiding with the Conventuals drew somewhat of a more indulgent life. They determined therefore after a tenfold custody to leave the holy body wholly to the Conventuals, unless the Observants had let go the custody of the body, a decree on that matter being made in the Chapter of the Aprutine Province, gathered near Sulmona at St. Nicholas, the chief Fathers consenting, Bernardino de Fossa, Liberatus de Aquila, Francis de Pizzulo. The license of the Rectors of the city, who were called of the Five Arts, had first to be obtained; which they constantly and indignantly denied. That they might give it more easily, the Minister General, forewarned by his own, made all the dwellers of that monastery those who from Observants to Conventuals had before passed over, setting over them Laurentius de Apulia one of them. These began to live in the manner of the Observants, to walk more modestly, to act more sparingly, to pray longer, and to emulate those better charismata, which could bend the minds of the citizens that the body be entrusted to them; to act also more harshly with the Observants, that, wearied of troubles, they might yield more easily. These things in no way moved the citizens to assent: who persisting more firmly in their purpose, decreed to fabricate a notable little chapel in the same church of the Conventuals for the deposit of the sacred body.

[36] But behold there come grave and rebuking letters of Capistran, sent from Cracow, that they esteem too lightly the most noble treasure entrusted to them, unless, moved by Capistran's letters in the year 1453, the people of Aquila, that they rescind the purpose of building the church, that they do not dread the indignation of the heavenly ones: that he himself had obtained five thousand gold pieces from King Alphonsus, the rest the men ought to add, bound by so many benefits received from Bernardino: but that if they do not do it, he foretells great tribulations and calamities. These letters being read all fear, all weep, all beg pardon of their error from Bernardino: and straightway at the admonitions of Capistran, whom they supremely venerated, they decreed to adhere to the other statutes, and to construct the temple and the contiguous buildings of the Brothers. There was called for prescribing the work and beginning it more solemnly B. James of Picenum, Capistran's confrere and friend, who on the 28th of July, a sermon being held in the area of St. Francis, and Capistran's epistle being publicly read, so moved the people to tears, that he seemed to have set forth the passion of Christ on the day of Parasceve. As he descended from the pulpit, the offerings were made rich, and the place was destined for fabricating the temple. A little after, a solemn supplication being instituted, the Rectors of the city and the Clergy, carrying before with noble apparatus the image of the holy man, came to the area of the future temple; in which B. James, the ground being designed in the form of a Cross, opportune for the church to be built, at the head of the Cross dug the earth with a hoe in the name of the Father, at the right in the name of the Son, at the left in the name of the Holy Spirit, they had begun to make the temple their own. in the middle of the blessed Virgin Mary, at the foot in the name of St. Bernardino. The Chamberlain of the city, imitating James, did the same; then the Count of Aquila. Thus with great jubilation and many indications of public gladness was begun the most august temple: whose form and dimension Waddingus describes at the year 1472 number 15, in which year namely the holy body was translated thither from the church of the Conventuals, enclosed in that iron chest of his, of which it was spoken number 21, Francis Agnifilius then administering the Bishopric of that city lately obtained.

[37] That the Translation might be done more solemnly, a Brief of this kind Sixtus IV had premised, inscribed to all the faithful of Christ: Although while the Church militant on earth venerates the triumphant in heaven with filial and devout affection, into which when in the year 1472 the body was to be translated, and extols the virtues, praises, and proclamations of the Saints, as far as human frailty permits, with most worthy titles, and with devout prayers and solemn rite offers sacrifices of praises to the honor and veneration of the supernal citizens; nothing accrues to them of new perfection and glory, and their perfect felicity cannot be confirmed or increased by our works: yet because the merciful and compassionate Lord, by the intercessions and merits of the Saints, whom on earth with fitting celebrity we venerate, willed by a wondrous provision our imperfection to be supplied; the Roman Pontiff has sometimes been wont to invite the faithful of Christ to cultivate the venerable solemnities of those Saints by certain as it were attractive gifts, namely indulgences and remissions; that, supported by their protection and intercession, they may attain by the suffrages of those same Saints the more powerful rewards of glory and retribution, which by their merits they cannot deserve. Since therefore the eternal God who does great wonders, by His infinite wisdom produced His eminent Confessor St. Bernardino, educated in the renowned family of the Friars Minor called of the Observance, proving the excellence of his singular life by signs and prodigies, and manifesting it by coruscant and frequent miracles; and his body, in the church of St. Francis of the city of Aquila hitherto honorably preserved, to the church of the house of those same Brothers at Aquila, built in honor and under the invocation of that same Saint, in the next festivity of the Easter of Pentecost, Sixtus the 4th grants Indulgences, there being there a general Chapter of the said Brothers of the Observance, by our mandate ought to be translated and decently placed; We, who to that Saint have continually borne and bear a special affection of devotion, and by his intercession and merits hope to be able to attain the rewards of celestial beatitude; desiring that the Translation itself and the aforesaid church in which it shall be placed be venerated with fitting honors, and that the faithful of Christ may the more gladly procure to be present at his Translation, and study to frequent the aforesaid church of St. Bernardino with fitting honors, the more they shall hope thence to be able to obtain greater rewards for the salvation of their souls; trusting in the mercy of almighty God, and in the authority of the blessed Peter and Paul His Apostles, to all the faithful of Christ, truly penitent and confessed, who shall be present at this Translation, we bestow a plenary remission of all their sins: but to those who afterward shall devoutly visit that church each year on the day of the festivity of St. Bernardino, from the first Vespers to the second, a hundred years and as many quarantines of the penances enjoined them we mercifully relax in the Lord, the present to endure for perpetual future times. Given at Rome at St. Peter's in the year of the Lord's Incarnation 1472, on the Kalends of May, which in the year 1477 twelve Cardinals augment. in the first year of our Pontificate. After a quinquennium, namely in the year from the Nativity of the Lord 1477, in the 10th Indiction, but on the 20th day of the month of October, twelve Cardinals by conjoined suffrages bestowed great Indulgences, upon those visiting the same temple on certain festivities, as the custom of that age bore: whose patent letters thou mayest see in Waddingus at the year 1472 number 14.

[38] Then in the year 1481, Louis XI King of the Gauls, sent a beautiful and noble gift to the monastery of Aquila, Louis XI King of France in 1481 sends a silver chest for laying up the body of St. Bernardino, namely a silver gilded chest, of the weight of one thousand two hundred and nine pounds, eight palms long, five high, fabricated with excellent and varied work, resting on four stags, of the value, as Rudolph of Tossignano has, of ten thousand gold pieces; or of one of twenty, as Mark of Lisbon; or of twenty-two, as from others reports Papirius Massonus. That it was sent for the cause of fulfilling a vow, he himself in his letters professes: Rudolph on account of a son freed from death; Massonus, that he might obtain a son from God; Mark, that he himself might be freed from his royal falling sickness, by various (as I think) conjectures, recount. The last I reckon more probable: for there was engraved on the right side of the chest an image of St. Bernardino, offering the King himself kneeling to B. Mary the Virgin; but no indication of a son either obtained or freed, or of another miracle. And indeed that he was pressed by the falling sickness, and bore also indications of a hidden elephantiasis, and strove with great gifts to obtain help from the Saints, the Gallican Authors write. Moreover he adjoined a letter to the donation, which I here transcribe:

Louis by the grace of God King of the Franks, with his own letters to the people of Aquila: to the noble men our friends. Satisfying a certain late vow of ours, we send our beloved Secretary Peter Chaxon, who carries with him to your monastery of B. Bernardino a silver casket, which we give him for the honor of that glorious Confessor, and that the Relics and bones of the holy body may be laid up in it. And because we will not at any time that the said little gift of ours be contaminated or converted to other uses, than to those for which we vowed it; we ask you all as much as we can, anxiously beware and guard, that no one of whatever dignity or status, for whatever necessity private or public, or even religious, lay hands upon the said casket; but that it remain perpetually for the use and honor aforesaid. And in this you will please us as much as possible, whence we shall perpetually esteem ourselves indebted to you. Farewell. From our house of Plessis-lès-Tours near Tours, the 22nd day of the month of May 1481.

[39] As they passed through Rome the Pontiff Sixtus saw this case brought: he commands the body to be transferred into it, Sixtus: and being asked by the Secretary Peter, the conductor of the gift, gave this diploma to the Magistrate and citizens of Aquila: Beloved sons, greeting, etc. Since our most dear son in Christ Louis, the most Christian King of the Franks, led by pious devotion, sends thither a silver casket for laying up the body of B. Bernardino; We deeming the holy vow of that King most worthy of commendation, and willing that according to his desire the aforesaid casket be placed; by the tenor of these we command you, that with all due reverence, and the wonted ceremonies and solemnities about this being applied, you receive the same casket; and take care that that glorious body be placed in it: commanding and prohibiting, that it be deputed to other uses at no time whatever. But if anyone shall do otherwise or persuade it to be done, let him incur sentence of excommunication. Given at Rome at St. Peter's under the ring of the Fisherman the 28th day of June 1481, in the 10th year of our Pontificate. Laid up at Aquila in the church of Collis-madius all beheld it with admiration: then after some days set upon a triumphal chariot, which was done duly and solemnly. through the Lavateta gate, a most solemn supplication of all orders of both states being proclaimed, they led it, and dedicated it for guarding the sacred pledge. Then about to give thanks to so great a King, they sent who might report and give the golden girdle, with which Bernardino's body was girt, and a beautiful image of him, adorned round with gold and gems. There was then Bishop of Aquila, Louis Borsius, whom it is probable to have lent his presence and labor to the transferring of the body from the old into the new chest.

[40] In what peculiar place then of the temple it was laid up

the body of B. Bernardino, there is no one to report: for, where it now lies, the most adorned Mausoleum, not until the year 1505, A new little chapel is built for him in the year 1505, nine thousand gold pieces being expended, Jacobus Notarius Nennius, a citizen of Aquila, constructed. At the end of the portico or right nave, above the pavement of the temple by four steps, projects a square vaulted little chapel, twenty-one cubits long, fifteen wide, most capacious of two hundred men around the circuit of the sepulchre composed in the middle. The tabernacle itself or sepulchre, the noble deposit of the body, with wondrous variety and notable work, of the beautiful stone of that region, which yields not even to marble, constructed in a square, on each side seven cubits wide, is raised to the height of nine cubits. With columns of a double order, with very many friezes, festoons, cornices, garlands, and those wondrous and various engravings, so that engravings of so great an art and so great antiquity can scarcely elsewhere be beheld. The front, which turns toward the temple, and the opposite part are the chief: in which two largest windows look upon each other, and through these, when the silver and crystalline cases are opened, the body may be beheld. In the four angles the pedestals, raised two cubits above the pavement, receive the bases of the columns, and sustain the mass of the whole work. Between those which are on the front there rises a most adorned altar, decorated with the privilege of Gregory XIII for relieving the souls of the dead; and on each one several verses are engraved. Between the columns, accurately described by Luke Waddingus, on the outermost part of the front and of the end of the deposit, various semicircles exhibit statues of Saints: on the front, on the right part under the window, is seen the simulacrum of St. Peter, on the other that of St. Paul; above these, in the second order of columns of that same front, the image of St. John the Baptist on the right, on the left of St. John the Evangelist. In the middle space above the window, the image of the Blessed Virgin carrying her son in her arms: at her left of John Capistran, at her right of St. Bernardino, offering Nennius, the author of the whole work, to the blessed Virgin and the most sacred offspring. On the posterior part of the deposit in other semicircles as many statues are distributed of SS. Francis, Antony the Minorite, Sebastian and Catharine, and engraved is the memory of the death, apotheosis, and translation of Bernardino. But in the highest semicircle, is sculptured the eternal Father, but in the posterior Christ leaning on the cross, with the middle of his body adhering to the sepulchre, on the edge of which semicircle these words are read, "To God almighty be honor." In the rest of the outermost parts or sides there are no semicircles or statues, but various ornaments of engravings. These same things, who the foregoing and others henceforth to be reported, Waddingus at the year 1472 number 17: thereafter numbers 19 and 20 exhibits epigrams engraved on those pedestals which he above described, each of four or six distichs and not inelegant, which it is enough that they can be found in him, together with a title to be read above the window between the statues of SS. Sebastian and Catharine, not without some parachronism, which he prudently corrects.

[40] A marble front of the temple of a most pleasing prospect was adjoined to it in the year 1525, the first stone being sent on the 19th of June, Nicolas Amatricius being the Architect, having three orders of structure, a frontispiece is added to the temple in the year 1525, in the middle of which and the summit of the second order, through the cornice itself or projection, with great characters is engraved this dedication: TO THE HOLY BERNARDINO THE SAVIOR THE CITY OF AQUILA, TO OUR LORD AND HIS HOLINESS FOR THE TIME, MADE IT. The elegance of the work to be beheld Waddingus exhibits in a brazen plate, in which at the same time thou wilt see, after the triple nave of the temple, covered by the amplitude of the frontispiece and the little chapel of the Saint placed on the right side, a most ample dome or cupola which yields nothing to the frontispiece, of the width of thirty-six cubits, of the height of seventy-two; and through this mediating with the body of the temple itself the apse of the major altar is joined; which being finished the temple was duly consecrated, as the inscription teaches, placed at the end of the choir on a stone with these words. In 1571, and all is consummated in the year 1571, on the 14th day of the month of May, I John de Acugna Bishop of Aquila, consecrated the church and the major altar in honor of St. Bernardino, and enclosed in it the Relics of the Blessed, granting to all the faithful of Christ today one year, and on the anniversary day of this consecration to those visiting it 40 days of true Indulgence, in the wonted form of the Church. But that major altar is most adorned with most beautiful statues, by the hand of Sylvester Ariscola a most renowned sculptor, and with paintings elaborated by the pencil of Reginald the Belgian a most praised painter: a most capacious music-room also is finished with a beautiful semicircle: the times of which works Waddingus does not indicate, as neither of the square bell-tower, rising to the height of about ninety cubits with its pyramid.

[42] It is moreover altogether admirable, how to the city, under Philibert de Châlon, notwithstanding the despoliation of the year 1529, Prince of Orange and Viceroy of the Kingdom of Naples for the Emperor Charles V, most despoiled, so that in the year 1529, not only all public and private treasure being collected but even the sacred furniture, there could not be made up half part of the sum of a hundred thousand crowns assigned for redeeming it from extermination; it is admirable, I say, how to the city having suffered so great things, within a short time those faculties could accrue, which gave courage to undertake and complete these magnificent works; unless we say that here too shone forth the force of the patronage, for whose cause the people of Aquila named Bernardino, on the frontispiece of the temple, the Savior of their city, a few years before they suffered these things. in which the former chest was broken, but not unpunished: But to Philibert by no means unpunished accrued that rapacity of his, by which he had also caused the silver chest of St. Bernardino to be broken and pulled apart. For as the author of the Aquilan History Bernardinus Cyrillus writes, having gone out of the city with his troops in winter time so foul a tempest received him, that, many of his men being either overwhelmed by abundance of snows, or extinguished by the whirlwind of winds, he hardly escaped. And he himself indeed, to someone admonishing that this befell him on account of the sacred vessels profaned at Aquila, and namely on account of the casket of St. Bernardino; contemptuously received the admonition; rather asserting himself to be punished by God, because he had not, before he went out of the city, ordered fifty of the Aquilan citizens to be beheaded. But for that blasphemy not so long after he paid the penalties, transfixed by a double bullet, and crushed by horses, and despoiled by the enemy, so that at length he was scarcely recognized, as Waddingus writes at the year 1481 number 6, on the occasion of the chest then given by King Louis, which Philibert afterward took away.

[43] The Aquilan Magistrate moreover, with wholly generous liberality, compensated that loss, a new and great chest being fabricated of silver, on which he willed fourteen thousand crowns to be expended, as Waddingus teaches it to have been done, a like one likewise of silver being substituted for it, not expressing the year, but the figure of it engraved on copper, after he had thus written of it. This chest, within which another crystalline one with the holy body is enclosed, set upon eight lion's claws or feet likewise of silver, although ponderous and very heavy, yet is compacted with such art, that by certain inner wheels it is raised with no trouble, when at the fixed times of the year the laid-up treasure of the sacred body is to be set forth to the view of the people, or to satisfy the piety of arriving lofty Princes. On the anterior part are three arched intercolumniations or three semicircles, in which are as many silver statues. In the middle of all the greatest sits the blessed Virgin, the Child embraced in her bosom, on the right stands St. Francis, on the left St. Bernardino. On the other posterior part in the middle semicircle is a somewhat larger simulacrum of St. Bernardino, in the lateral ones SS. Peter Celestine and Maximus the Protectors of the city. On each part of the sides are numbered eight columns, and between each the name of Jesus, as surrounded by solar rays: and with wondrous variety abound half-relief hypanaglyptic images of Martyrs, and finally two forms of Angels occupy each angle above the arches of the semicircles. The lid of the chest at length, marked with various engravings, a pinnacle closes, on which sits the royal Eagle, the emblem of the city, with wings expanded.

[44] It is not added, by what reason this silver chest is opened, while the sacred body is exhibited to be beheld; it contains the crystalline one with the uncorrupt body, but in the image of it in Waddingus, the lower part of the first front below the border, which sustains the intercolumniations with the aforesaid silver statues, is discerned expressed an image of the body, stretched out in the habit of the Order, to almost the very length of the chest; I believe that it is indicated, that that space is filled by valves on each front corresponding to each other, which being opened and let down, the sacred pledge may be beheld; which lies uncorrupt and entire, clothed in silks and girt with a golden cord, within a crystalline chest, adorned and bound round with golden and silver bands, which cost three thousand gold pieces. It is uncertain to me whether it was made already of old, when the exterior chest was still only iron, and reserved by the people of Aquila in the common conflation of the sacred vessels, being unwilling that their so great Patron be deprived of all ornament at all, even in that article of extreme necessity; or whether it itself too is new, at least as to the gold and silver, by which the mirror-crystals are joined among themselves. to be beheld twice a year. Let it be the judgment of those very eyes; only one thing from Waddingus remains to be noted, that because too frequently this sacred deposit was shown to those arriving, Clement VIII, a discussion of the Cardinals and the Congregation of sacred Rites being premised, provided by a special diploma, that only twice in the year, namely on the 20th day of May on which the holy man died, and the 28th of August on which a huge multitude of peoples flocks together, it should be set forth to the view of all: nor should it be shown to any stranger, except to a King, a Cardinal of the H. R. C., or the Viceroy of the Kingdom of Naples.

ON B. COLUMBA OF RIETI

VIRGIN OF THE THIRD ORDER OF ST. DOMINIC,

AT PERUGIA IN UMBRIA.

A.D. 1501.

PRELIMINARY COMMENTARY.

Of the Life written in Latin by her Confessor, and the same rendered in Italian by various persons.

Columba of Rieti, Virgin of the third Order of St. Dominic at Perugia in Umbria (B.)

BY THE AUTHOR D. P.

The Order of the Sisters of the penitence of St. Dominic, from that looser, yet holy, custom of living, with which its great Patriarch had instituted it, BB. Columba and Osanna coevals each living privately in her own house; through St. Catharine of Siena brought to the more perfect form of Collegiate community, and widely diffused through the provinces of Italy, produced many excellent Virgins, imitatresses of Catharine, and illustrated with notable penitence, miracles and visions: of whom two at the beginning of the 16th century having died to the world, and been born to heaven, in this and the next month of June, are worshipped with the public honors of Saints, under the title of Blessed. For in the first year of the aforesaid former century, on the day of the Lord's Ascension, died she of whom we have set forth to treat, B. Columba of Rieti: in this and the next month they are worshipped: but in the fifth, B. Osanna of Mantua, to be commemorated on the 18th of June, who also saw her soul carried into heaven, as it is said to be read in the Life, which a certain spiritual son of hers, an Olivetan Monk, wrote, hitherto desired by us, for that we hope

that many other things also are to be found there, which are not found in that which, she herself yet living, wrote in Latin Brother Francis of Ferrara of the Order of Preachers, her Confessor; and at the command of Francis Marquis of Mantua, published in print at Milan, in the same year in which Osanna died, in the month of November.

[2] Her primitive life now at length comes forth from the Ms. Not the same felicity of coming into light was there of the Life of B. Columba, which her Confessor likewise for some years, and afterward the curator of her funeral and last will, Brother Master Sebastian of Perugia first composed in Latin, in 63 chapters; then rendered into Italian, and that being done, augmented that Latin one, three notable articles being added at the end. The Italian version wholly perished, so that no part of it has been found in this century, in which more solicitously it has begun to be treated of the cause of Canonization at the Roman Curia. But it is well that the Latin context, and that (as I said) more augmented, has hitherto been preserved at Perugia from the injuries of the times, submitted from Perugia and from the moths gnawing the outermost leaves, such as we received it originally thence, to be transferred into print. For since the wholly mouldering paper could not be preserved long hereafter, I did not think it worth while to redeem the delay of so little time by a new transcription, the autograph being restored to serve for the press; but I let it perish among the hands of the workmen the more confidently, because I understood that another authentic copy, in the Episcopal Archive, was preserved at Perugia; and the R. P. Brother Master Nicholas Ansideus, born of a most noble family of Perugia, and a jubilee Lecturer of Theology, who entrusted the old Ms. to me, not unwillingly granted this very thing; desiring our labor to be spared, even with the loss of that codex, nevertheless soon to be consumed. Thanks are also to be rendered to the R. P. Andrew Asclepius of the Society of Jesus, Rector of the Perugian college, by whose intervention and direction the Ms. came to our hands.

[3] Brother Master Sebastian was instructed not only in the Theological sciences but also in the mathematical, her one-time Confessor being the author, and especially that which measures the courses of the stars: which when it made him suspect to the Roman Curia, lest what the Blessed was said divinely taught to foreannounce as future, he himself by his science perhaps humanly learned (so great was the ignorance of that age, or the malevolence of the envious) he had to endure, that he saw himself disjoined from the spiritual direction of so holy a soul in the last years of her life: and therefore for the most part he speaks of himself in the third person, and addresses himself the Old Man, inasmuch as a sexagenarian when she died, as he indicates number 222: yet sometimes, as if forgetting his purpose, he speaks in the first person; within the 5th year from her death, but afterward augmented. and namely through the whole chapter (according to our division) 13, where he weaves an apology of those wonders, which in the Blessed certain branded, or strove to make suspect: of some of which afterward he so treats under the person of the Old Man, that it sufficiently appears that he is one and the same who writes and speaks. But most of all he makes himself manifest number 235, where he treats of the Life turned from Latin into the vulgar tongue, ever using the third person and the title of venerable Old Man, and yet ending his copy in the pronoun of the first person. But he wrote in Latin within the first five years from the death of the Blessed: since number 78 he makes mention of Troilus Balioni, Bishop of Perugia as still living, and he died in the month of January of the year 1506. But that he began some years before, yet did not come to chapter 63 except after the death of B. Osanna; but some years after he still added a few things to that same Chapter; then indeed nearer to a septuagenarian than a sexagenarian, but still vigorous, inasmuch as in the year 1512 he was created Provincial of Tuscany, according to the prediction of the Saint, as asserts the soon to be praised Albert Fabri in the Catalogue of Writers on B. Columba.

[4] Without those additaments the Life written, and before perhaps Brother Sebastian thought of rendering it into Italian, Leander Alberti published the Italian one Leander Alberti of the Order of Preachers, renowned for several books published, having obtained a Latin copy; after he had explained in a notable Latin work in the year 1516 the illustrious men of his Order, undertook the same to be turned into Italian in the year 1520; cutting away certain moral digressions and some other things, and so turned offered it to the very honorable Mother D. Hieronyma Teppola of Venice, of the Order of St. Clare in Murano; and we have it printed at Bologna in the next following year, and published the 15th of April. This impression those followed, to whom otherwise it was at hand to read the Latin Legend itself at Perugia, not only Seraphinus Razzius in the Lives of the Saints and Blessed of the Order; but also Albert Fabri, Provost of St. Cecilia at Rieti in the region of St. Peter, in the tripartite Life which under the title of Columba Angelica he consecrated to Pope Innocent X, and two others from him and from the Processes in the year 1650 and 1652. printed at Rome at the heirs of Corbelletti in the year 1650, and Joseph Balestra of Loreto, in a Life distinguished into five books, which he dedicated to D. Margarita Sforza Princess of Carboniano, printed at Perugia in the year 1652. But each moreover saw the Process for the Canonization formed at Perugia, such as is preserved in the Archiepiscopal Chancery: which yet could suggest very little new matter to the history of the life, fabricated after a hundred and twenty years and more from the death at Rieti, as below in the Appendix it will appear: yet for proving the perseverance of the ancient veneration, and the case excepted from the decrees of Urban VIII, it greatly profited.

[5] For although Pope Pius V (as in the Dedicatory of the 2nd part Albert Fabri testifies) in the year 1571 permitted, the cult Approved by Pius the 5th. that during Mass she could be commemorated, lamps kindled at the sepulchre, images set forth with aureoles, splendors, votive tablets, and every other cult of public veneration; yet the Constitutions of Urban VIII of the year 1625 supervening, the right of legitimate cult had again to be proved; and examined in the sacred Congregation of Rites, confirmed by Urban the 8th. in the year 1627 it merited to be confirmed, the knowledge of a very long time standing. The first Process Cardinal de Torres, then Bishop of Perugia, had ordered to be made. The cause was then resumed in the year 1647, and the Articles summarily extracted to be proved at Rome, which we shall give at the end of the Life. Of this last Process, the same who of the first makes mention, Albert Fabri seems to treat, in the preface to the Reader, where he says, that he writes urged by the prayers of Master Ludovicus Allegrini of Perugia, a Dominican, Provincial of the Abruzzi, and a man of great religiosity, who caused the Processes of the life to be fabricated and gave the beginning to the Beatification, and had lately died at Naples with the opinion of sanctity.

[6] To the aforesaid Authors there came at length D. Caesar Blanchi, of Monte S. Joannis of the Province of Sabina, Confessor of the Reverend Nuns of St. Catharine of Rieti, a 3rd Italian Life in Ms. in an Italian Life in Ms. collected from the former ones, and sent to us by the R. P. Peter Possinus S.J. This and the three other printed ones I so compared with the older Latin one, that at length I think nothing of any moment passed over, which at least in the Annotations is not indicated: so that I can say, on our part nothing passed over, for augmenting and illustrating the notice and veneration of this Blessed one. But if certain more recent miracles shall have supervened, worthy to be commemorated by posterity in perpetuity, and they be transmitted; if likewise anything concerning the cult of the body or the sepulchre, or the celebrity of the feast to be renewed yearly shall have accrued, it will have place in the already destined Supplement of the first half-year. I know not whether the same can do the Columbeis of Nicholas Alexius of Perugia, often alleged by Albert Fabri, and described in heroic meter in several books before the year 1583, other writings in heroic verse. in which the Author died at Perugia, Inquisitor of heretical pravity and a man of great name. He wrote, as in the Athenaeum of the Perugians our Augustine Oldoinus testifies, in heroic verse the Lives of the Saints and Blessed of his Order, who up to the year 1577 had departed from this life, among which is that of B. Columba of Rieti: his other works in verse and prose, and his praises from the refused Cardinalitial dignity which was offered, can be seen in the said Athenaeum: here it will suffice to have indicated, that he too was of the Order of Preachers. But because he is the first after Brother Sebastian de Angelis (for so by Albert he is surnamed) and of the same century in which the Saint died, it will perhaps seem worthy, if it be communicated to us, that it should see the public light, to which no works of that author have hitherto been able to come.

[7] Silvanus Razzius, in the Italian work on holy women, was content with that compendium which the aforenamed Seraphinus Razzius had already before published, Compendia of various authors in various languages. and from it and other more recent ones Dominicus Marchesius composed a new Life, to be inserted in the Sacred Dominican Diary, lately printed at Naples in six tomes. The same I would believe James Mas to have done, in a little work, on the twelve Saints of the Order, which we have not seen. John de Rechac de S. Maria writing in French, of the holy and blessed women of the same Order, professes to follow only Leander Alberti, as the older fount of the whole notice, content to have named the more recent ones in the Preface. But none of these, neither Arturus a monasterio in his sacred Gynaeceum, nor Edward Bilius in the Flemish Legend of the Tertiaries, seem to have had notice of Brother Master Sebastian of Perugia, certainly they name none older than Leander. To the aforesaid add P. M. F. Antony de la Peña who after the Life of St. Catharine of Siena, and eulogies. rendered into Spanish and published at Majorca in the year 1617, gave the Lives of twelve Saints of his Order in the same language, of which the penultimate is the Life of B. Columba received from Seraphinus Razzius, and also from Thomas Bozius tome 1 on the Signs of the Church book 12 chapter 23. But here she seems by him and others only to be cited for pomp: for the brief eulogy of a few lines of Columba, which he has on the faith of Leander Alberti alone, the argument being there taken up abundantly indeed suffices; yet to history it does no more than that which in Stephen Sampayus, in the Stemma of the Order of Preachers, where the illustrious persons of this Order are enumerated, in the Catalogue of the sacred Virgins of the second and third Order, who shone with sanctity or miracles, only by name is found, B. Sister Columba de Riete. More to be esteemed seems, inasmuch as supported by the authority of the whole Order, that after the Rule and Constitutions printed at Rome in the year 1615, the Index of the Blessed has these things: Sister Columba, a Virgin of most pure morals, and renowned for the glory of miracles, flourished at Perugia: whose Life Ambrosius Taëgius of Milan accurately wrote. But this is no other, than the primitive Life, truncated of the Prologue and some digressions.

LIFE

By the Author Sebastian of Perugia, Confessor of the Blessed, of the Order of Preachers, Master of sacred Theology.

From an old Ms. Codex of altogether the same time, lent by P. Master Nicholas Ansidei of Perugia.

Columba of Rieti, Virgin of the third Order of St. Dominic at Perugia in Umbria (B.)

BY SEBASTIAN HER CONFESSOR FROM THE MS.

PROEM.

Blessed Columba, of the Penitence of St. Dominic, flourished

about the years of the Lord one thousand five hundred: The author promises an excellent history, whose most salubrious history, faithfully collected, I have determined to dedicate to the venerable in Christ Jesus Sisters, religious and pious persons of that same Order: in which, though ineptly adduced by me, the examples of her greatest virtues shine forth. Although without doubt, like a sumptuous stone or a precious pearl, it ought to have been wrapped in the gold of wisdom, and the silver of eloquence; yet it was fitting that it be had compendiously explored, especially among those who gather flowers without leaves. Nevertheless not with sharpness or with begged little words, but with a simple narration I have reduced it, interwoven with a certain moral instruction. For the variety of any pot-herbs whatever, even fragrant ones, seasoned with moral instructions, if it be smeared with oil, seasoned with salt and vinegar, is taken more avidly; and we behold all bare things more attentively, if they have been veiled with silk. I wished and invoked: would that a sense had been given me! From endeavor I have wrought: let each one choose for himself according to his judgment what delights: otherwise, if anyone of design lied, or vexed with envy should cavil. For often some are saddened at the praises of others, and palliate their ignorance with detraction. Jesus Christ lives, I have deemed the things said by me true, and whatsoever I have weighed by diligent examination: for from the relation of the first Confessor of the aforesaid Virgin, Brother James of Città di Castello; and also of the latest, Master Michael of Genoa, I have proved most things with the testimony of several Reverend Masters of the Convent of Rieti: to be written by him from certain knowledge. the rest I saw. Moreover there in writings I plainly brought forth, where all, none excepted, had for fourteen years experienced the strong perils of her exceptional virtue and grace: and I believe her experienced above all Virgins. I confess myself in narrating diminished, in that I neither knew nor could circumscribe the probity of the Virgin or attain her excellence. Finally I have so digested it distinguished into sixty-three Chapters. To this strong number alludes the eulogy of the Virgin, by which she foretold: "Thou wilt make me a yearly garland of roses and a crown": in which number wholly consists the perfect number of the years of the life of S. Mary the Virgin.

ANNOTATIONS.

SYLLABUS OF CHAPTERS.

I. Of the origin and birth of B. Columba.

II. Of the baptism and name of B. Columba.

III. Of the etymology of the name and the properties of the thing.

IV. Of the interpretation of the aforesaid.

V. Of the infancy of B. Columba.

VI. Of the childhood of B. Columba.

VII. Of her works of piety and mercy.

VIII. Of the snares of the devil against her innocence.

IX. Of the assault of her parents that they might give her in marriage.

X. Of the endeavor of her parents for her espousals.

XI. Of the death of the asserted spouse of B. Columba.

XII. Of certain assaults of the devil against her.

XIII. Of the increase of her rigor and penitence.

XIV. Of certain visions … of her.

XV. Of her fervor and ecstasy.

XVI. Of the revelation of a certain Spanish Bishop concerning B. Columba.

XVII. Of the snares of the devil on account of holy Communion and of miracles.

XVIII. Of the wonderful Communion of B. Columba and her mental pilgrimage to the Holy Land.

XIX. Of the reception of the habit of the Penitence by B. Columba.

XX. Of a certain miraculous pilgrim, and of a certain image of the Crucified, and of an assault of the demon.

XXI. Of the going and return of B. Columba to S. Mary of the Oak, and of certain miracles.

XXII. Of several miracles by the merits of B. Columba.

XXIII. Of a certain wonderful vision before her departure from Rieti, and of certain portents.

XXIV. Of the departure of B. Columba from Rieti, and of her probity in many perils.

XXV. Of the interpretation of the preceding visions.

XXVI. Of the coming of B. Columba to the city of Foligno and certain signs.

XXVII. Of the coming of B. Columba to Perugia.

XXVIII. Of the retention of B. Columba by the people of Perugia, and the impugning of the Brothers.

XXIX. Of a certain renowned miracle, and her holy Profession.

XXX. Of certain attempting to take away B. Columba, and of the miracle of a savage plague.

XXXI. Of certain machinating infamy for B. Columba.

XXXII. Of certain impugnings against B. Columba.

XXXIII. Of the secret investigation of the life of B. Columba.

XXXIV. Of the coming of Pope Alexander VI to Perugia, and how he was informed of the sanctity of B. Columba.

XXXV. Of the same through divers Prelates.

XXXVI. Of certain who strove to detract from B. Columba.

XXXVII. Of certain philosophical difficulties against B. Columba.

XXXVIII. Of the rapture and ecstasy of B. Columba above the sacred Theologians.

XXXIX. Of very many miracles by the merits of B. Columba.

XL. Of an assault of the devil against B. Columba.

XLI. Of several miracles and revelations of B. Columba.

XLII. Of the answer of B. Columba concerning the stigmata of Sister Lucia, and of the pretext of certain sick persons.

XLIII. Of certain prophecies of B. Columba and miracles.

XLIV. Of certain memorials and merits of B. Columba.

XLV. Of the patronage and revelations of B. Columba for the city of Perugia.

XLVI. Of the same.

XLVII. Of the truth of the life of B. Columba in compendium.

XLVIII. Of the scrutiny of the preceding Chapter in the Roman Curia and of a new assault of the demon against her.

XLIX. Of the patience of B. Columba in certain adversities.

L. Of her tolerance in adversities of this kind.

LI. Of the wonderful figure and icon of B. Columba and certain moral interpretations.

LII. Of a certain other moral meditation of the same.

LIII. Of the provision of a new Confessor for B. Columba.

LIV. Of the revelation of the happy death of B. Columba.

LV. Of the last sickness of B. Columba.

LVI. Of the same and her certain exhortation to the Virgins.

LVII. Of certain visions of B. Columba before her death.

LVIII. Of the happy death of B. Columba.

LIX. Of the same.

LX. Of the funeral of B. Columba.

LXI. Of the burial of the body and the title of B. Columba.

LXII. Of certain revelations and signs of the sanctity of B. Columba.

LXIII. Of the signs of the sanctity of B. Columba.

Another sign of the bell of Columba.

Another notable sign of Columba as guide.

Another sign of the approbation of the present work.

EXORDIUM.

The supreme Repairer of the world Himself, God and man Jesus Christ, not the inhabitant of Paradise, but the Lord, Christ formed His Church His spouse with head inclined slept on the cross, that thence a spouse might be formed for Him, through that which flowed from the side of Him sleeping; as it is written, "The lance opened His side, and forthwith there came out blood and water"; that there in some manner the door of life might be opened, whence the Sacraments of the Church flowed, without which one does not enter into the life which is the true life. John 19:34 Through the same that Noah, who is interpreted "Resting," was bidden to make a door in the side of the ark, by which there should enter the animals, which were not to perish by the deluge; now indeed was figured the spouse of Christ, as Noah built the ark; when the first woman was made from the side of the man sleeping. And as Noah the ark of imputrescible and smoothed woods, so the Lord Jesus Christ the Church, fabricated of men to live forever, wiped clean from the superfluities of vices, constructed with a stable life squared for every good work, and anointed and smeared everywhere with the bitumen of charity, interiorly as to affection, exteriorly as to operation; as it is written, "Thou shalt frame the ark of Sethim wood, and thou shalt gild it with most pure gold within and without." The door below is faith, by which one enters: the window is had above, by which it shines. Exod. 25:10 The Church has upper rooms, little dwellings, and three stories, namely the various distinctions of states, dignities, religions and colleges; John 14, "In my Father's house there are many mansions." All kinds of animals are enclosed in the ark, when from all gentiles and nations and peoples the Church is gathered; and, as in the dish of Peter, there are there clean and unclean animals: yet above the birds, namely the spiritual and contemplative ones: and the food of all in it, in every word that proceeds from the mouth of God. The ark is broad below, because many are called in the militant; above narrow, but few elect in the triumphant Church. It is consummated in a cubit, that is in Christ it is perfected; which while it is borne over the waters of tribulations, and which if in the deluge of the temptations of the present life it fluctuates, at length in the highest is quieted, as it is written, "Its foundations are in the holy mountains." There were therefore waters over the whole earth, that is tribulations, by which the Church of Christ was agitated, as it is written, "The waters entered even to my soul." Ps. 86:1 And Noah indeed through the opened window sent forth the Dove: which since it is a clean bird, and had not found where her foot might rest, except perhaps the carcasses lying about which she would not touch, returned to the ark: which seized by the hand he brought into the ark. And seven days being awaited again sent forth she came at evening, bearing a branch of green olive in her mouth. The olive indeed is the minister of light, the solace of labors and sorrows, Christ sends forth from her His grace, as Noah the Dove; and signifies mercy. And the door of the Sacraments and of Baptism being opened by the Lord Jesus Christ, heaven was opened and the Holy Spirit descended in a bodily appearance like a dove into her. For the dove, a meek animal, friendly and gregarious, signifies reconciliation to God and remission of sins: which, the most foul bird being expelled, that is the infernal raven, announces the common tranquillity of the world, and by the branch shows us the refection and liberation of light and ecclesiastical unity: and therefore the Saints, rejoicing in simplicity, bear the branch of peace in their mouth: because, as St. Augustine witnesses, "Let each one know, if he have the Holy Spirit, that he ought to be simple as a dove, and to have with his brothers true peace, which the kisses of doves signify. Ravens too kiss, but they tear; from tearing our dove is innocent: for ravens feed on death, the dove on the fruits of the earth.

lives." If also doves moan in love, do not wonder; for in the appearance of a dove the Holy Spirit willed to be demonstrated, who makes us moan; whence humility ought not to be figured save by a simple and moaning bird. And whence ought the Holy Spirit to be demonstrated, designating a certain unity, how in some Saints it appeared in a visible appearance, save by a dove? that to the pacified Church it might be said, "One is my dove." The Lord Jesus had certainly sent forth a dove to that most blessed and greatest Pontiff Gregory ^d of Rome, and revealed to us many sacred mysteries by His light: He had sent forth also to the most illustrious Kings of France a dove, which bore the oil in an ampulla brought down from above by its beak, with which was anointed the most Christian Clovis, and all the rest after him, showing a liberating protection upon the royal majesty: He had sent forth from heaven a white dove to the most illustrious Queen of Cyprus Catharine ^f the Martyr of Christ, which refreshed her with heavenly refection: the Lord Jesus had called the sacred Virgin Scholastica ^g, St. Benedict witnessing, penetrating the heavens in the appearance of a dove: He had called also Columba ^h the Virgin and Martyr of Sens. But most lately in these days of our age the Lord Jesus has sent forth a rational dove, an example of piety and innocence, and of all rigor and penitence, to the whole Church through the world, especially for the honor of the Sisters of the Penitence of St. Dominic, and of the whole Order of Preachers. He sent forth especially to thee, O happy Perugia, B. Columba a rational animal, in special patronage for instruction: because when she had not found where her foot might rest, she returned to the ark; expressly demonstrating, and like her was also this B. Columba. that Ecclesiastical men by no means rest with the foot of affection in worldly delights, nor that to the Saints in this world rest was promised, Micah 2, "Arise and go, for you have not here rest"; namely to the secrets of conscience, by compunction; to the eternal, by contemplation and affection and by assiduous prayer: and the eternal Spouse extended His hand, by liberation and protection; and her seized by redemption, He brought into the ark of sanctification, and by His truth into eternal rest, as it is written, "This is my rest for ever and ever."

Therefore about to narrate the wonderful birth of our Columba, and the admirable progress of her life and sanctity, whose life is written. and also her most happy end; the excuse of my insufficiency being premised, the burden brought to me I have undertaken with willing mind, to be prosecuted with faithful execution, as far as the Lord Jesus Christ Himself shall grant, who with the Father and the Holy Spirit reigns God for ever. Amen.

ANNOTATIONS.

CHAPTER I.

The wonderful birth of Columba, her infancy, childhood, her zeal of penitence beyond her age.

[1] There is in the Sabines under the Apennine mountains, in a pleasant valley toward the South, and as it were the navel of all Italy, the renowned city of ^a Rieti; greatly irrigated with fountains and a river, Rieti a renowned city in the Sabines, fertile in fields and sunny with hills. There the body of the most sacred Virgin and Martyr S. Barbara ^b is said to rest with the highest veneration in the Cathedral church. There was canonized St. Dominic ^c by Gregory IX, and enrolled in the Catalogue of Saints. Thence, of an honest family and most Christian parents, the venerable Virgin B. Columba, of the penitence of B. Dominic of the Order of Preachers, drew her origin. born in the year 1467 the 2nd of February For in the years of the Lord one thousand four hundred and sixty-seven, on the day of the Purification of the most blessed mother of God Mary, in the morning twilight (for then also the ruddy dawn of light rises) the father, called Angelus Antonius ^d, from his wife Joanna, piously and justly insisting on holy works, by the munificence of God attained this same most renowned daughter, a specimen of innocence and an exemplar of penitence. Whom her pious mother Joanna brought forth at fifteen: nor did the troubles of the womb, not without presages of future sanctity, wonted to those at first pregnant, prevail over her, but rather agility and strength. To her also a prognostic was the horror of bread and meats; and there were for her three months before the birth food and drink, herbs, vinegar, and wild grape, who was to bear a little infant to be macerated with the highest austerity of victuals and abstinence.

[2] The blessed little infant therefore arose not without wondrous signs and portents: for these we have received from those worthy of faith with efficacious testimony. she is honored with an Angelic apparition, Indeed a certain Barbara, an honest and God-fearing native woman, when after the custom she acted as midwife in the birth; suddenly as if compelled by one calling, left the little infant unwashed on the pavement, and hastened to the window; and certain others with her. And behold they see in the way a chariot rolling of itself, and upon the prepared chariot most beautiful and comely youths, dancing in a round, and leading festive leaps (for they were, as is believed, Angels of God) and there was in the midst of them a statue, which appeared as if waxen: who forbade the women, "Touch not, until we depart." And they see a golden circle, sustained by three Angelic youths, in which were seven lighted little torches, and the statue stood in the midst. At length the women, who beheld the vision, terrified by too great amazement, dared not touch the pious little infant. After an hour, when the vision had ceased, the midwife returns to her, who lying naked on the ground had never wept; nor did the simple mother, since she thought this of custom, say anything. Barbara excuses herself, proceeds after the custom, and assigns her back to the parent, saying: "Joanna, this will be one blessed daughter"; and rejoicing together they set forth the whole series of the vision. The other was: The Parish Priest the same day, going round, distributed to his common folk blessed candles, according to the rite, through the houses; to all he gives candles of usual wax, yet to her pious mother he offers of whitened wax: which indeed she received with admiration (for it was unwonted to her) and reserved it for her sacred baptism, that purity might be congruous to purity.

CHAPTER II

[3] The most sacred Baptism is the mother of faith and the door of all the holy Sacraments, and of the kingdom of God and of paradise. Without doubt, as to Jesus Christ baptized the Holy Spirit in the appearance of a Dove visibly appeared; so to all duly baptized let us know the grace of the same Holy Spirit divinely ministered: thence we are reborn celibate through the adoption of the son of God, coheirs of Jesus Christ and of eternal life. on account of which in baptism she was called Angela, This I have said significantly not without a mystery. After three days that same Barbara, with a decent company of honest women, according to the pious custom of the country, carried the little infant to the font of sacred regeneration, which in that same Cathedral church is venerated with excellent cult: they bring that white candle and the offerings of the temple. Of the name and title they inquire of the father: with the Father and with the Priest godfather they discuss; at length they conclude and name her to be called Angelella, on account of the Angels who at her birth had appeared. But while after the sacred exorcisms they had sought the holy font, and stood by at the celebration in act; one white dove flies thrice around that most sacred font, afterward on account of the dove flying she is named Columba; so that it remained above the head of that same blessed Angelella, and fixed its beak to her mouth, all being amazed for admiration and joy. All being expedited the dove sought the heights again, nor any more appeared. The pious women meet them returning. The fame of the deed flies, they insist to behold Angelella. The venerable Barbara showed her, saying; "Look, there appears a dove, a dove." Thus the voices being continued, to her pious parent they assign her the more festively, the greater grace they believe her to have found with God. "We will," say they, "that she be also called Columba, since she will also be without gall." Thus they confirm her called by the presage of this name commonly: which at length could not be changed, although the father and mother had more diligently insisted on the first name; that namely by the mercy of God the blessed girl might show Angelic morals and dovelike rites from her name or title alike, and proclaim herself a companion of the Angels by the very calling. By authority indeed it is established in the sacred letters, that names are not imposed by some divinely from the beginning of nativity, without designating the grace which they shall attain.

CHAPTER III

[4] Let us approach, I beseech, a little, and let us gather the histories of the natural philosophers concerning animals, which they conclude of the dove: for without doubt they profess the vestiges of the spiritual life ^e. Indeed those birds are sociable and meek, and lack gall, with no less certain a presage of things to come, nor do they hurt with the beak; high in the caverns of rocks they nest, beside streams they remain, drinking they do not throw back their heads, in ashes they rub themselves, and wash themselves in waters; carrion they wholly avoid, but live on purer grain; for song they render a moan, they fly in flocks, they fight with raised feathers, they defend themselves with wings, they nourish others' young, they aggregate to themselves the straying dove, they recognize the variety of hawks and their snares, and from them in divers ways they beware. Sometimes she sits alone; and admiring the various colors about her neck, with the clapping of wings and beak she props her little feathers, and disposes the feathers for the regimen of flight and the more becoming adornment. For also they say "dove" (columba), in that their necks change colors at each turning. They say also that she dwells in the tree ^f "pereclixion," is refreshed by its fruit, rests in its shade, is protected by its branches, and is guarded from the cruel dragon: such things the physicists teach of the dove. The same also some of the Saints in the Canticle of Canticles repeat; which at length it may be permitted to use opportunely in congruous places in this series of our narration, to express the gifts, virtues, and merits of that same blessed Virgin Columba; I subjoin here also a parable, which makes the solution of the preceding mystery. than that bees flew to the infant Ambrose. It is related namely of the most renowned Ambrose, that when as an infant he slept in the court of the praetorium with open mouth, suddenly a swarm of bees coming filled his face and mouth, so that they frequented the alternations of entering and going out into his mouth: which the father seeing, forbade the maidservants to drive them away, and waited with what end that miracle should close. But they flying about some while, were lifted up to so great a height, that they could in no way be seen by human eyes. By which indeed the father being terrified, said; "If this little infant shall live, he will be something great." As therefore that swarm of bees generated combs of the whole nature of flowers and of the holy Doctors, which should announce heavenly gifts, and raise the minds of men from earth to heaven; so also the dove flying around imprints the font of regeneration, the gifts of charity and peace, and salutary counsels; and signifies the grace of the word of consolation and of spiritual sweetness, to be nourished by the Sacrament of the bread of heaven, and the water of life, as it is written, "Grace is poured abroad in thy lips, therefore hath God blessed thee for ever." Ps. 44:3

CHAPTER IV

[5] Stay, I pray, and let us ruminate the things before set, and at length pursue what we have begun: for the animals of God ruminate and divide the hoof. What do those visions portend? The author explains the mystery of the Angelic chariot seen through the window, The chariot (as I judge) rolling through the way, indicates the flux of the passing and mortal life, which while it repeats its tracks, measures the times. The window of the house, from which the passers-by are beheld, are the present days for us, in which the most clement God Himself by His mercy admonishes us of the eternal: and in this blessed Virgin salubriously consoles and instructs. The heavenly ones make festival and rejoice together, and say: "Touch not until we depart": like to this is, "Salute no man by the way," and, "After victory praise the leader, and the ship when it has come to port." She lies on the ground, because he shall be exalted who humbles himself. They show a waxen statue: wax indeed signifies virginal cleanness, of the waxen statue, in that it is generated without the couple of corruption; which the viscous honey being expressed, diffuses itself and flows from the face of fire: at length coagulated it is so stabilized, that it is not penetrated, but resists the waters. For a girl had been born, who, all sensuality being laid aside, should melt with the fervor of charity, and wholly diffuse herself into the love of God and of neighbor; and stabilized by a holy purpose, could neither be divided by diabolical suggestions, or mingled with secular allurements and pomps, or agitated by the stings of the flesh: but should return to heaven invincible; leaving you examples, that if we will not be taken, let us not love the viscous honey, for statues of this kind remain as exemplars. The statue was as if waxen: both because often and for days, the bodily senses being left, having entered the secrets of the mind, she sat in heavenly meditations; and of the things which she had seen or heard, as far as was permitted, reported many; and likewise because, this fleeting life ended, she ought to be venerated with images of this kind, and praised with the cult of the Saints: for it is the custom among Catholics to venerate the Saints with a sign of beneficence of this kind. of the golden circle, But the golden circle, the age of Jesus Christ: for the youths number every period of His life and the time of years by three decades and three unities. But the seven candles, if they be multiplied by ⁱ the number of the youths, signify the year, in which the lamp was to be placed upon the candlestick, with the seven candles sustained by three youths. and the city fortified upon the mountain, and Perugia made happy; where, kindled with the seven gifts of the Holy Spirit, she so shines and works with light before all the Church, is burned in a holocaust by the cult of penitence, and offered herself to God silver tried by fire, purged from the earth, purged sevenfold: that our most clement heavenly Father Himself may ever be more gloriously sanctified and glorified.

CHAPTER V

[6] But in the time of infantile innocence the pious Columba, having obtained the gifts of the Holy Spirit, declares war against the flesh, As an infant she refuses to be washed in a bronze vessel, and undertakes the battle: now she kicks against the world and the pomps of Satan, and follows the king Christ. Indeed while after the custom ^k she was washed in a basin, if it had been of bronze or iron, she shuddered altogether, struggling with hands and feet; but in a wooden one she stretched herself and patiently slumbered; as if she now recognized her Redeemer, who as soon as born, not in a royal bed, but in a manger of hay was placed; and stretched on wood slept in peace, and rising victor reigns God, together with the Father and the Holy Spirit; who always bestows on His coheirs the means of attaining the best end, but she rests in a wooden one: and wonderfully administers it. Therefore indeed Columba avoids the metallic ones, because she was also to follow the most renowned Father of poverty St. Dominic. But also that on boards spread out she would ever rest her bruised members with a moderate sleep, the wooden bowls foreshow: for on boards only, even to her most happy death, she was wont to slumber. on the 6th feria she sucks milk only once: Nor also did she begin the rigor of the highest abstinence existing in the cradle. Indeed only once on the sixth feria and about midday she sucked the breasts: not without bitterness of her pious mother, as if she suffered some evil, because she tenderly loved her. Indeed she was not troublesome with wailings, nor clamorous with howling, she is often found outside the cradle naked on the ground: or importunate to the breasts: but quiet and sweet, fragrant with Angelic pleasantness, and in all things meek she favored. But often when bound with swaddling-bands after the custom she had left her in the cradle, she wonderfully somehow found her naked sleeping on the ground: and many other indications of piety, stupendous at that age, befall. Indeed now three years old, that she might avoid the softness of the bed, secretly, three years old she begins to lie hard; lest the mother should observe, she strewed pieces of wood under her, and sometimes thorns, upon which she lay, both in her own house and at a certain widow's, where by maternal command she sometimes passed the night.

[7] But a year older, four years old, to fast on bread and water, and to walk barefoot, on single sixth ferias and certain other days, she fasted on bread and water. Shoes on her feet she never would: but with feet drawn back she pulled them off. But when she had learned the Angelic salutation, the most blessed mother Mary she chose as her special advocate: whom often kneeling with joined hands she daily saluted; nor did she omit it; and ever had her propitious. But also in the fifth year from her nativity from pieces of a hair sieve, which are woven of horsehair, she sewed under a rough garment: of which also she compressed a girdle by wrapping, five years old to use a hair-shirt, and bore it to the flesh. And when she was asked by her mother, what she wished to work of such things; lest she should lie with a falsehood; "They are," said she, "for the house": for she herself was of the house. And there was then to her a little brother of nearly three years, who likewise adhered to her pious acts: at which the neighbor women together with the mother jesting object; "We will give Columba a beautiful husband, and a comely wife to thee." They denying, "No, no: and with her little brother to turn away the mention of marriage. But Columba will be a Sister: and I a Brother": as it was. But when meats were in any way offered to that same Columba, reverently assenting as if she ate; cautiously yet she substituted to that her little brother: and when the father had returned from the suburbs, and had brought them little girdles: they sew them into a scourge, with which they disciplined themselves. O how merciful God is wonderful in His servants!

CHAPTER VI

[8] Now Columba had reached childhood, and there was in her morals an immense old age, and as her age and body increased, virtues and works grow. Six years old to frequent the churches piously, For daily she heard Mass, and on festal days the preachings. In the morning ever in the Church of the Friars Preachers, before the revealed image ^m of the Crucified, she devoutly prayed the Our Father, Hail Mary and Creed, which she had now learned: and whether with her mother or the neighbor women, for Indulgences she assiduously visited the churches, especially the church of St. Maurus ⁿ outside the walls, which is called Mons-marus, to which the popular concourse and cult of devotion is great. Moreover now seven years old among the Sisters of the penitence of B. Dominic she fervently insisted, that she might learn the seven canonical Hours, Seven years old to recite the canonical Hours, according to the form of that profession and morals, and taught might fulfill them. Then she frequents the access to the house of the Sisters especially on festal days, with whom was the Legend of the life of St. Catharine of Siena. And there was a girl her contemporary, in that same college piously nurtured in the fear of God, whom reading fluently she more diligently observed, and by the importunate stings of charity and earnest prayers obtained that she would prosecute. She heard more attentively, and in her heart by preserving the memorials of the highest devotion she conferred, as Columba meditated, the heats of mind were intended, and she was wholly borne into God. And when from the preachers, and also from the Master of the Sisters she had perceived certain miracles of St. Catharine and examples of sanctity; she increased so great a fervor, that she reckoned nothing difficult or arduous for the love of Christ; and that she might imitate her she attempted with all endeavor. But also she procured a little book of the Office of the blessed Virgin: and as quickly as possible for avidity learned it. to macerate her body, The fasts of the holy mother Church, namely of Lent and of the Advent of the Lord, of the Four seasons and the Vigils of the Saints, she alacrously expiated. The secret girdle she changes into a little cord woven with rough knots: she puts on a woolen shirt, which they call a little tunic: and so the innocent one glad hastens the path of holy penitence: and fulfilled all the approved institutes and sanctions of that Rule: whose habit also greatly desiring, she humbly requests, and that she may attain it fervently

implores. to ask for the habit of the penitence, The venerable Master of the College of the Sisters indeed, admiring the grace of God and the purpose of sanctity, more diligently followed her. For he too had received that little tunic as a gift from a certain Reverend Father of the Convent of Perugia: which when he had delivered to the pious Columba to be washed, she earnestly obtained it, and redeemed it granted to her with linen cloths. And also those little girdles she changed into a Tuscan discipline ^o, and to scourge herself to blood. which the aforesaid one had with himself. With these arms she invades the body: but the too rigid stripes lay open the black and swollen shoulder-blades; and stupefied grief compelled him hearing her Confession to reveal it. Who by the counsel and likewise the assistance [p] of a certain Holy woman inserted little silver stars, with six sharp rays, into the heads of the discipline: and so by frequent prickings the pious and livid gore itself sweats out, and she wished it to be kept secret. Many circumstances of piety, but truly many wonders we omit, both from ignorance of the manner of writing and of eloquence and lest by too great prolixity of words or unpolished oration I should weary the pious readers. One I subjoin; they are more wonderful than I can dictate.

ANNOTATIONS.

p. "Stellutiae," commonly "Stelluzze," that is, "little stars."

CHAPTER II.

The progress of Columba, who, animated by divine visions, vows Virginity at twelve, and is solicited in vain to marriage.

CHAPTER VII

[9] The discipline of parents augments virtues, and grace perfects the good habits of nature. For her parents, although they belonged to a wealthy family, themselves too of the mercantile art; By parents not at all wealthy yet not abounding in secular riches or means, were eminent in polished morals and Catholic ones: indeed also Joseph the husband of Mary was of royal stock, although he lived by the carpenter's art. The mother therefore of Columba, Joanna, very spiritual and devout, instructs her at that age which befits civil and honest girls; namely the offices of household care, the exercises of the hand, and the skill of sewing, spinning, and weaving, which are for girls for adornment and for the ^a state of the kindred. Modesty and honesty were in her and the eyes of Doves; the Virgin being taught manual works, and she bore a certain appearance of sanctity in her countenance, posture, and gait; and wholly sweet she was loved by all. Never from her mouth a sinister word, complaint or grievance. Nay rather the pious Columba ever obedient to her parents, whatever was enjoined her, wonderfully as quickly as possible expedited, prudently fulfilled. If it had happened her to have come together with the neighbor matrons and girls to the country for certain things: as for the vintage or of woad (woad indeed is a tinctorial herb, which ^b is called glastum) she avoided those singing and vain foolish talk; and alone and taciturn followed laterally, meditating spiritual things, and was found of more work: she never detracted from anyone or brought forth idle things.

[10] Sloth therefore and idleness being excluded, she emulated the strong woman with the emulation of God; and as it is written: "Because thou shalt eat the labors of thy hands, blessed art thou and it shall be well with thee"; so indeed she wrought the work of her hands with counsel, her parents content with the voluntary wage of labor, that very much of gain and convenience might come to the house: and although she wrought well and graciously, yet her parents exacted from no one a bargained or compulsory wage, but what was bestowed they placidly received. Ps. 127:2 Indeed content with a frugal and sparing table, whatever they could they cheerfully gave to the needy; and reserving nothing, they thought not of the morrow: nay rather they wholly insist on works of piety and mercy. For to him hearing the Confessions of the Sisters and his own, and to the novices over whom he presided, they offer obsequies of washing also the heads and cloths, of sewing the garments and mending; they serve the needy with great charity, nor do they send them away without bread in their hands, cheese or eggs, or fruits or the like of these; they exercise diligence to the sick Brothers, especially to strangers. Among several there had been Brother Angelus of Perugia, and the aforesaid Master of the Sisters; Brother James of Città di Castello, who heard her at Rieti for thirteen years. If sometimes the opportune things had failed, they interpellate the king Christ, implore, and obtain; and when necessity urged, a decent and honest company being assumed they visited even those lying sick; bringing confections, from time to time even to the want of bread; eggs, wine, and chickens: and whatever ability had denied, they had asked among pious matrons and families as if begging, for now they had reached the holy norm of poverty. When thus daily there was made a distraction of things, it befell sometime the mother by narrating to have objected to Columba, even with tears (for she was a pious and simple woman, yet sagacious and provident) "Columba, let us determine to fast today, because there is no bread in the house." Which when the pious daughter had perceived, before the little altar, which she had erected in the house, kneeling she prayed: but Columba praying, they are succored. but when she had risen thence, forthwith by rich women and by the neighbors loaves were brought; or those who owed the wage of work, namely of spinning or weaving or the needle, straightway sent money or brought it: with which they provided for the family even abundantly; and according to their pious affections, they could succor God's ministers and the needy.

CHAPTER VIII

[11] That swollen and foul enemy of virtues, and envious of the lost glory, endeavors to divert those following innocence, She wont with pious discourses to cry out with tumults against those tending to God, and to depress the spiritual flights with suggestions. But truly the prince of pride is conquered by humility, broken by prayer, put to flight by resistance, and is made a step and trodden under by the chaste foot: the blessed girl proceeds perseveringly by the mercy of God, and by no means hides the gifts conferred on her, but sets them forth for gain: indeed also she gathers together in number her coeval girls by the odor of sacred fame, and by word and example invites them to Christ; now indeed she sets forth the divinity and the height of the celestial kingdom and of eternal life, and the beauty of the Angels and the glory of the Saints; to excite to contempt of the world, now she magnifies the charity of God, the piety and mercy, and the mildness of Christ: who, the comely Spouse of pious virgins, and the immortal guardian of integrity, makes those joined to Himself in charity free-born and coheirs, does not shudder at the poor or flatter the rich, but equally adorns all with the gems of virtues and crowns them with glory: now she persuades to spurn the allurements of this mortal life, she is visited by Christ and the saints now ten years old, the jests of the world, and the vain blandishments of the world. But in the time of nocturnal rest, while in silence before her altar she prayed more devoutly, there appeared to her the Lord Jesus Christ, sitting upon a golden throne: to whom assisted S. Peter the Apostle and S. Paul, and also with the ^c lion S. Jerome, and the great Father and sponsor S. Dominic. Whom when she had seen, prostrate on the ground, she asks the benediction: which obtained, from a holy purpose she dedicated and vowed her virginity to Him perpetually, and that she would never assent to another spouse. But the lion which had been with S. Jerome, remained with her all that night, and vows virginity to Him. and a wonderful fragrance of odor was in that chamber for a long while.

[12] Indeed the benediction being received the battle arises. For her german brother, yet paternal (for the father had had another wife before) when he had heard that his sister Columba wished to renounce the world, raging and swelling, the Master of the Sisters, the hearer of her Confession, he invades with threats, Hence against her rises the brother and forbids that henceforth he should in any way intermeddle concerning his sister. He indeed knew not, that the counsel of God remains for ever. The Confessor of Christ leans on the Evangelical authority; "Fear not those who kill the body"; he continues nevertheless, but prudently. Matt. 10:28 But that one dares not molest the innocence of his sister, but by dissembling machinates snares, by which girlish nature is easily flattered, namely by the adornment of vanity and the marital couple: for she was a beautiful girl of Christ and very comely. and moves the parents themselves to strive to bend their daughter's purpose, To the brother is joined the father himself, and he moves the mother: to them adheres all the kindred.

The girl was now nearly ten years old, whom they also adorn with a white garment, and somewhat dissemble. Clothed with which when she proceeded to the church after the custom, she was agitated by the sting of vain glory: wherefore piously fearing God, she neglected henceforth to put it on: the mother goads the Confessor of Christ that he should mitigate the rigor of her penitence and prayers, or for part suspend it. The incautious one is bent, and dissuades the pure trusting simple Columba from continuing the Lenten fasts, but interruptedly. Who while she meditated and as if had judged to go backward, answered; "Father, truly without labor I pursue and I desire to imitate my master Jesus Christ, the Confessor too being somewhat induced: and the venerable mother S. Catharine." But he bids the mother, that she should at least procure one dish seasoned of herbs or legumes: which when she had set forth, the pious girl, lest she should allure her palate, set ashes or earth or water to it. The mother when she had observed it withstood: "O daughter," said she, "why dost thou wish to kill thyself?" Yet she gladly took the simple and unpolished and even scanty things: but meats and whatever dainty she had altogether neglected, although sometimes they had not observed it.

CHAPTER IX

[13] The prophecy which had been by the Holy Spirit had to be fulfilled; that it might attain the effect of divine piety. But that the little brother's prophecy might be fulfilled, For her german brother, who had foretold, "I a Brother and Columba a Sister," now in the convent of St. Dominic of the Order of Preachers, had received the habit of holy religion ^d, lived piously and learnedly, where also he wonderfully profited. The sister herself emulated her brother with the emulation of God, the brother sweetly exhorted her. But the Prior of the college of the Sisters when after the custom he had read the rule, she, kindled with zeal, devoutly asked, that she might merit to attain it: and publicly upon the major altar in the hands of that Prior she promised, she, after the reward of chastity was shown to her in a vision, to take that habit, and to keep perpetual virginity to Christ. For some days she suffered this vision. A certain most beautiful man led her to a certain tree, that he might dig there: who, terrified, when she dared not, he dug, and offered her a mass of gold ^e found; "Take," said he, "for thy labor." She refused: wherefore that she might take it he compelled her. Again he led her to the church ^f of S. Scholastica, and set her before the image of the most blessed Mother of God, she saw herself and her brother girt by Angels, to whom assisted two Angels, having in their hands two white girdles, and the one to her, the other to her brother, whom she seemed to have in her arms, they offer. A faithful saying: for Benedict and Scholastica most holy, were also in Christ german, and most renowned in religion. Thence about two months after that beloved brother received the belt of his warfare and his glory among the celestial watches ^g, the little girdles being thus changed which they had sewed into a scourge: but she, like a flowering tree of paradise, and he soon dying among the Preachers; fragrant with the sweetness of the good odor of Christ, renders fruits of charity and honor. And so several Fathers of divers Religions, and also their pious Sisters, with the greatest desire gave their labor that they might enjoy her company, judging themselves happier if they obtained her as a Sister. Indeed from then on intent on sweeter contemplations, she was more free for prayer; so much that, the senses being neglected and rapt in spirit, very often for several hours she was rendered as marble. Now divine colloquies had been entrusted to her, precious above gold and topaz, and sweeter than honey and the honeycomb, she intent on devout actions, and she had been girt with strength. Fervent was her access to St. Maurus: for that place is said to have a certain vestige of Mount Calvary: there she sanctified the passion of Christ, as by a pilgrimage to Jerusalem. Likewise about certain little columns of the Cathedral ^h church she turned herself about, and with hands turned back bound them to her arms.

[14] The crafty crooked demon himself craftily solicits fraud and ruin. Indeed more cunningly he goads the parents to give her in marriage. now twelve years old she is solicited to marriage; Now the girl was twelve years old: the mother flatters, she despises the secular adornments: the relations jest of a spouse, she shudders. At length the parents bind her concerning marriage, the pious girl answers; "I have now received a spouse, the Lord Jesus Christ, and have dedicated myself to Him in all chastity: I altogether will not have another." But the uncle, who was also of greater authority (for he abounded in substance) replies, and reasons with graver speech, and as if by a holier law persuades, that she is bound to assent, especially because in his judgment the best provision of this business depended: which she constantly refuses, they prosecute, the father, who exhorts and commands; the mother, soothes and applauds; that elder brother, "I will it," says he; at length all acclaim, "So be it done." The pious girl, with eyes lifted from earth to heaven, and shoulders drawn back to the neck, with constant heart, modest voice, in all mildness contested the same; "I have received the Lord Jesus Christ, I will not have another." Which when they had heard, they break forth into threats, and gnash with clenched teeth: they threaten by indications, and behold her as a rebel with grim eyes, and as unworthy of their favors cast her off with revilings, and that they would kill her if she did not assent; having professed that she had Jesus as her spouse. they threaten. But she eminent in patience, with tranquil heart prayed; "Lord Jesus, cast me not off: for Thou art my most sweet spouse, in whom I trust." For she had proposed rather to die, than by passing to second vows to deny Christ: and behold the pious mother was turned into a harsh mother-in-law, and she as if an orphan to whom there was no patronage: nevertheless absorbed more devoutly in God, she thought not of the world; but reverent and silent, she insisted on holy works and household obsequies.

ANNOTATIONS.

CHAPTER III.

The espousal compacts together with the hair cut off, the troubles from kinsmen and demons therefore endured.

CHAPTER X

[15] Ever virtue was in price, and the fame of honesty is held renowned: for that which was held hidden in the breast of the uncle, comes forth into light. Betrothed by her parents to an opulent youth, For a certain beautiful young man, of happier origin and richer fortune according to the world, desired the pious girl as wife, and longed for her exceedingly: for now she had reached the years of puberty. And when it had become known to the parents, with hands joined to heaven and exulting for joy, and very glad that they had obtained so rich a fortune, they confirm the dowry, and by faith promise him Columba to wife, she however not knowing it; and they fix the day, on which she too should give assent: they adorn the espousal girdle, prepare confections, and instruments of sounds, and dances according to the country rite. But the celestial Spouse Himself most sweet does not abandon those hoping in Him, but ever opportunely succors. she is directed thither by two Preachers appearing to her, Wherefore on the night preceding the appointed day, there appeared to her two in the habit of the Order of Preachers, admonishing her that in the morning she should hasten to St. Maurus, where a certain Holy woman would fully instruct her about certain emerging things, nor should she fear. The pious girl was amazed: and considering what sacrament the vision portended, she longed for light, and as if the night were prolonged she redoubled sighs. Seasonably she solicits the mother and the neighbors; the pious girl went before them seeking the church: and adoring a certain Cross fixed ^a on the top of the hill in the way, kneeling she prayed. where she might understand what was to be done: And behold forthwith there stood by her a certain Nun: "Know," said she, "good daughter, that thou art given in marriage, and this evening the espousals are to be celebrated. Be constant, and in no way depart from the eternal spouse Jesus Christ: cut off the hair of thy head, and assign it to them": and suddenly she departed, nor did the followers observe the one conversing. By such an oracle therefore pricked she groaned, and went sighing; addressing within herself, repeating: "Never will I do it: Rather to die: Would that I could seek the desert, or hide myself in some monastery!" She calls the Confessor of Christ, and manifests the series of the matter. Who esteeming the case too arduous, and greatly compassionating her, said: "St. Catharine of Siena in this case cut her hair: thou, daughter, do likewise, and pray."

[16] In the evening at length the kindred of the spouse assemble; and bring forth the espousal girdle ^b. They sitting at home, the men and women of both relationships, and the kinsmen gathered for the espousals, blessed Columba said: "You have promised me and wish me to assent? Be quiet a little: I now return." And ascending the upper room, she cut the hair ^c of her head: and the cut-off hair she brought to them saying: "Take the pomp of the world and these your vanities. I indeed have received a spouse, who does not exact these things: but what you may have done of me I care not. she shows the cut-off hair of her head, I grieve nevertheless for that youth, who wished to receive me: moreover he himself will pay the penance." By the nod of God so great was the authority of her words, that confused and not able to reply all forthwith departed. But with how great a tumult of threats and injuries she was afflicted by her own, since each one may presume, it is not needful to narrate. But when the day dawned, lest she should give occasion of greater scandal, she withdrew to the neighboring monastery of S. Scholastica ^d, and secretly remained in the church. Indeed the notable act of her constancy was divulged in the city. The Nuns

themselves fearing, and she flees to the church; nor moved by the bitterness of excessive cold, snows, and frost, or of fasting or weeping, neglected all piety: yet praying all day, destitute of every other refreshment, they dismiss her. The parents angry go round the neighborhood, seeking her. Which when she observed, she betook herself to the house of a certain pious widow, where she had once passed the night. But when it became known to them, whence violently dragged back St. Dominic appearing consoles her. raging with threats and stripes they compel her to return home, saying: "We will not desist, willing or unwilling, thou shalt take a husband." Wearied at length by savage importunity they mitigate their angers: but the blessed girl returns to her contemplations, and with tears and prayers invokes Jesus Christ her most sweet spouse; "Lord Jesus, cast me not off." But when as if weary she had slumbered, there appeared to her that most pious Father, namely Dominic, with S. Catharine the Virgin of Siena: who when he had placed his left hand under her head, and received her reclining, sweetly consoled her saying; "Daughter, doubt not, for thou shalt be altogether a religious Sister of my Order": and so dismissed her very glad.

CHAPTER XI

[17] Looking more loftily we observe, that at all times it has been pernicious to resist the Holy Spirit, and nefarious to attempt sacrilege against the divine direction. Indeed also that asserted spouse, The same night the spouse assigned to her in the same silence of night himself too suffered this vision. For it seemed to him, that that Columba, as an adorned bride, having on her head a crown, entered the house of the aforesaid one. Which entered, the crown fell from her head, and he seemed to himself to die. Who with horror was awakened and roused from sleep, terrified by Columba seen in dreams, and began to fantasize for a long while what the apparition prognosticated to him: for a very intense terror had invaded him. In the morning forthwith he went to a certain excellent Professor of sacred Theology; and having inquired all things, asked of him the interpretation of the matter. And when he had weighed each thing; "I judge," said he, "that it is not expedient for thee nor does it become thee with presumptuous rashness to oppose Christ, of whom that pious Virgin professes herself a dedicated spouse: indeed thou wilt do altogether better if thou desist." Who led by penitence, came to the parents of the pious Columba, saying: "I will not fight against Christ: I renounce all the promises and the oath." he of his own accord renounces the now compacted bride. And after a few days he went to Rome, whence returning he died, and all his family was shortly afterward extinguished. For the man is the head of the woman, the crown of the head the splendor of the family, which perished by ruin: nor did he himself pass unpunished for his rashness. A certain pious sister moreover, whom they call Pinzocha ^e, joined to that same B. Columba by the affection of charity and the solicitude of piety, saw the same night two in the habit of the Order of Preachers: and one offered to B. Columba a scapular, the other five loaves, among which one was foul and very horrible, the rest white. By which she foreunderstood, that at length she would attain the habit of Religion; and with the food of celestial refection, would suffer horrible tribulations and the pains of death.

[18] The father nevertheless having returned to himself, meditated the constancy of mind and the virtues of B. Columba: and recognizing the finger of God, is seized with holy fear. The father too dismisses her to live according to her will: For henceforth he determined that she should in no way be impeded by troubles, but assigned a place apart in the house, where she could pursue her devotion; and granted that she might conveniently be present at preachings and sacred offices (yet at fitting times and with pious persons). But the mother, although she had by altogether long experience proved the integrity of divine worship and devotion, and also her every kind of honesty; yet since the kinsmen by mutterings ^f and rascally words, together with insolent threats, often beat her back, and insulted concerning the diligence of guarding (because they thought that beautiful girl, of so great purity and simple gait, could easily be deceived) and also being suspect by fortuitous peril or by the discrimination of things, would more gladly have given her to marital custody, the mother not desisting to urge marriage, that she might rather free herself from solicitude than satisfy piety. But because there was much gain and convenience at home, she bore ill in part the distractions of mind, the leisure of prayer, and the holy colloquies. Yet in vain, because obedient to her in all things, however afflicted by assiduous labors, in all patience she more diligently performed whatever was enjoined her. More rigid was that uncle, the uncle and brother also preparing blows, who by the gravity of pride and the favor of the family, indicated by nods and reproved with the fingers: whom the brother himself obeyed, the son of another mother: who presuming on his strength, incredulous of the spiritual life and the celestial gifts (perhaps consonant to the opinion of those, who above the tops of roofs despise that there is another celestial life) pursued her with more profane opprobria, and often dishonored her with threats and revilings. Many times also it was found that on the way to the church of St. Dominic he had watched for her, either passing for the most sacred Communion, or for the holy offices or preaching, but ever divinely prevented. that he might weaken her with the sword, even with the purpose of attempting death. But fortified by divine protection and Angelic guardianship, forthwith their eyes were held, or repulsed by horror they went backward, or otherwise impeded were frustrated of the effect of their malignity. And she affirmed for certain, that she had several times seen above her head the propitious guardian St. Dominic, exposed to her protection and intent on her defense: and although thus manifoldly afflicted and harassed, yet with equal mind on account of Jesus Christ her most beloved spouse she most patiently and cheerfully tolerated all things.

CHAPTER XII

[19] The most harmful enemy of pious souls, that atrocious bloody one, Hence the rabid demon strikes her, more craftily withstands the innocence of blessed Columba; and what through another's suggestion he had not been able, he himself strives to prevail. For at home he invades her, rushes into blows, and dashed out one tooth: cast to the ground, she confidently invokes Jesus Christ: the guilty one himself flees. Thus also before this he had several times thrust himself in. Once namely her mother, when she wished to draw out grain from a certain measure, the girl held the bushel, who otherwise being fortuitously invoked by her, but the little infant left above in the cradle by its wailing compelled the mother to return: who hastily left the girl there. And when for quieting it she delayed too long, the girl tried to go out. Who when she could not for the height, unpremeditatedly said: "Yesterday demon!" (Heri daemon). And when she had observed, she broke into weeping, thinking she had incurred a great error. The mother descends, consoles the afflicted one, answering, "I wish to confess, I wish to confess." But she, "What?" She narrates: the mother excuses: "It is nothing." She would not be consoled, until she was led to the feet of the Parish priest by a neighbor woman, even after confession, though oppressed with weeping and sobbing. He exhorts: she narrates at length. Smiling the Priest said: "Daughter, it is nothing: weep not." Fortified with the blessing she withdrew. At night the demon attempts to suffocate her: the girl cries: the mother takes her in her arms, and invokes Jesus Christ. Angry he impressed a blow on her jaw, and the vestige long lay open to all. After some days while she had ascended the upper room, he seized her by the hair and prostrated her, trying to suffocate her, and attempted to suffocate her. Who invoked the most blessed Mother of God (forthwith however help was at hand) and besides withstood the whole house. For at the dead of night, he compelled the parents, terrified by sparks and stench, to rise, as if the chamber of Columba were turned into ashes: who running together beheld her in tranquillity pursuing her prayers, and there as in a safer place they rested. he fills the house with various terrors, Likewise by a density of smoke again he infests the whole house, as if the city were burning: the parents desert their bed most swiftly, and make a refuge of the little cell of Columba praying.

[20] To such a degree that wretch became vile sometimes, that sensibly in the form of a great mouse he molested her with various illusions: now indeed he tore the kerchiefs and garments, often the thread being gnawed and broken he scattered the Our-Fathers (rosary beads) through the chamber, and extinguished the lamp lest she should pray: again he carried bread to her with his mouth, and very lately apples, then in the form of a mouse he disturbs her prayers, that by importunity he might loose her from holy meditation, and tempt her concerning abstinence, which to her was supreme. To him insisting too long she once subsiding answered: "In the name of Jesus carry it away from thence: eat thou it." He feigned as if he had obeyed, the most wicked one lies in wait more abjectly. The malefics indeed even themselves assert that he abhors uncleanness by nature, which yet by his obstinate malice he machinates to fulfill. Difficult indeed is this battle for the young, to which if anyone strives to advance, wounded he forthwith falls. He conquers the enemy, who invoking God turns his back. or by obscene appearances set before her For the great Antony when by prayers he had obtained to see the demon of fornication lying in wait for the young; said to him prostrate before him, "Thou hast appeared to me in a most vile appearance: I will no more fear thee." That therefore he might foul her virginal purity, and disturb her holy will to its detriment and incline it to evil, not once with baser and dishonest apparitions he allures; namely he feigns naked males and females, exercising the obscene parts of the body to the uncleannesses of crimes, and colluding with unchaste embraces. And I think he varied the gestures, he wearies her. and showed before her circumstances not to be told, which greatly soothe the minds of men. And when the demon had shown himself a comely youth, he of his own accord offered himself naked: "Mayest thou," said he, "enjoy every pleasure of my body." The spouse of Christ B. Columba, kindled with anger and horror, redoubles spittings and flees to the wonted protections, namely to prayers and stripes and strewn thorns; and the nettle burned her body, and so in the name of Jesus Christ she overcame the enemy.

ANNOTATIONS.

CHAPTER IV.

The advancement of Columba, her visions, ecstasies in her parents' house: prophecies of her future sanctity.

CHAPTER XIII

[21] The grace of the irradiating and pitying God directs the understanding of man, and moves the affection, and so far elevates and exalts it, Extending herself to further things, that the rational animal works and sees and interprets and knows many things above its nature, also for our advancement, for building up the faith and the spiritual life. Blessed Columba at length, as her birth and baptism attest, promoted by the manifold gifts of the Holy Spirit, more cautiously fortifies herself against the snares of the devil; seeks the protections of God, and girt with Apostolic arms strives by the rigor of penitence. Indeed now she abstains more, she undertakes five Lents to be observed, and with greater fasting attenuated her harassed limbs. For she had enjoined herself, besides the ecclesiastical stations and fasts, five Lents, so to say: namely from the day of All Saints, to the Nativity of the Lord; from Septuagesima, to Easter; from the Rogations to Pentecost, this they call the Lent of the Apostles; from the feast of the most holy Trinity, to the Octave of Corpus Christi; from the feast of St. Dominic, until the Assumption of S. Mary; and on all sixth ferias and Saturday days of the whole year. And although the common use to her was ever of scanty bread, and the drink of water; at length she abdicates also the use of bread, bread being at length intermitted, she fed even sparingly on unripe fruits and sour grapes: so that the pious neighbor women, often fearing alike and admiring, lest she should be extinguished by so great penury, from time to time allured her with certain savory things, that she might at least take a little more.

[22] But she far more avidly longs for the food of the spiritual life: the true bread, namely the Sacrament of the Eucharist. For this completes the celibate life, burning with desire of the Eucharist, and on the way comforts the soul and sustains it, causes grace and augments it, excites to battle and confirms, terrifies and puts demons to flight, hinders and deletes crimes, obtains purity and innocence, and preserves humility, chastity and multiplies the other virtues and merits, and at length transforms man, the glory being foretasted, into God. Our Angela therefore, when she had foretasted the food of the Angels, despised all earthly things, and as if she had reached the summit of sweetness pants for the celestial things, and scarcely reserves for herself the things opportune for mortal nature. Indeed when at her parish ^a church on the day of the Nativity of the Lord she had received the very Sacrifice of the Altar, she was filled with so great sweetness, and inflamed with love, that she languished with zeal, and only thought of and meditated on that altogether. And when she wept abundantly and most copiously day and night for the desire of it; she is permitted to use it each month and feast: the pious Confessor of Christ her spiritual Father granted it for every first Sunday of the month, and the festal days of B. Mary.

[23] Moreover she scourged her body with an iron scourge, which they call a discipline, of five joined little chains daily, at least thrice every night (in this she altogether imitated the holy Father Dominic, thrice every night she scourges herself, and the holy Mother Catharine of Siena); first for her own offenses, secondly for surviving sinners, lastly for the faithful departed in purgatory. She burned without doubt with charity of neighbor, and greatly compassionated the offending. She insisted not a little, and obtained from her spiritual Father the Confessor of Christ, an iron belt, namely a rigid girdle, she puts on an iron girdle; of four fingers' width, with which she girt her virginal loins: and ever bore one of this kind; into which as it were scales from the bruise and blood by long duration at length she impressed, and grew callous in the flesh: nor less over the bare she was covered with a hair garment. She prayed at length more at length, and more devoutly intent on holy meditations, frequently rapt in mind and spirit, she spends sleepless nights in prayer, the acts of the exterior senses being suspended, and the body amazed she was rendered immobile as a stone. She led the nights almost sleepless, unless she had slumbered a little. The colloquies of the Saints consoled her, and she was instructed by celestial visions. The exercises of convenience, and the obsequies of the family, gentle and meek, subject to her parents, she gladly fulfilled. To all mild and placid, she accommodated pious ears to spiritual sayings, the days to labor. with glad heart she gaped: with her mouth bringing forth salubrious words, and ruminating sacred sayings, she praised God in all things.

CHAPTER XIV

[24] Those raising pure minds to God with tears and cleanness, earthly things being despised, and the fog of thoughts put to flight, attain graces, and sweetly contemplate divine mysteries. The spouse of Christ B. Columba in her continued prayers had several visions of God. In a certain ecstasy She saw at that time herself stripped by a certain secular man, then led outside Rieti by a broad way even to the waters of a certain river, beyond which was a desert: thence resounded most sweet songs and melody. Forthwith there appeared three most approved Founders of religion and sanctimony; that scepter-bearer of monastic discipline of the Cenobites, she sees three Founders of Orders, the most renowned holy Father namely Benedict; in the middle was the Prince of the Mendicants, that eminent doctor and virgin, with lilies and a codex and a white habit, the great Father S. Dominic; the third was a poor stigmatic, penitent and humble, the norm of the Friars Minor, the Seraphic Father S. Francis. Soothed by their placid gaze, she was greatly affected, as if the Holy Spirit by the nods of each suggested to her one of the three to be chosen, and showed her to imitate the sanctity of those three in some way. Indeed the white Dove rather looks to the white one, who had now fixed her eye on the innocence of the Star-bearer ^c, and beheld purity and doctrine. of whom Dominic covers her with his habit. That most holy sponsor himself addresses her, and lifts up his arms: "This," says he, "is the habit opportune for thy salvation": and redoubling embraces and kisses of the forehead, he rules her under the cope of holy mortification: where she drew in so great a fragrance of wondrous odor, that not even unto her death did it fail. And he said to her: "This desert is the way of the holy Fathers, whom thou shalt follow." We now indeed know for certain and will tell afterward, that all things being left and her homeland dismissed, by the leading of the Holy Spirit the congress being attempted, she herself made the greatest peril of virtue; and the broad way, namely even to the Tiber water, by her strenuous probity she ran by a sincere path: but on this side the water, the Rules of sanctimony being seen, under the protection of holy Dominic, to the pastures of doctrine, through the mountains of Perugia, by an arduous journey, filled with the odor of sanctity, with her holy Fathers she ascended the celestial things, and is possessed of happy glory.

[25] The appearance of the Nativity of the Lord is set before her, About the feast of the Nativity of the Lord, that she might be more devoutly excited to the contemplation of so great a solemnity, what she had conceived in mind, she desires to experience by sense. She asks therefore the Father the confessor of Christ, that of linen or at least of wax he would form for her an ox and an ass, that upon her altar, which she herself had adorned, that same night he might represent that mystery. He being preoccupied deferred it: but the pious Columba celebrates the watches of the most sacred night, and as profoundly as she could she meditated the charity of God above the salvation of the human race. But the most blessed little infant of all the little ones, the Lord Jesus Christ, visibly appeared to her in the manger: whom kneeling adored the glorious virgin mother Mary and Joseph, in the middle between the ox and the ass, three Angels singing "Glory to God in the highest." In the morning to the Confessor of Christ excusing himself she smiling answered: "I have thanks, indeed this night I have attained the greatest joys of spiritual pleasantness." Plainly it was to be that in the body of Christ alone all her most sweet refection should depend. But on the day of Epiphany, when the aforesaid Confessor at dawn opened the church, he saw a globe of great splendor descend from heaven upon the house of that Columba: she coming after the custom in the morning to Confession he diligently inquires, whether about the dawn she had seen anything in her chamber. Who answered: "Father, and on the night of Epiphany she is deigned the sight of a star. I all this night watching had asked my most sweet master, that He would make me worthy to see that star, which from the East even to Bethlehem led the holy Magi: and indeed me kneeling and intent in mind, as if someone had roused me by touch, I saw a splendid star irradiating all my house, which as it disappeared left a fragrance at home." The happy Virgin now accompanies the royal first-fruits of the nations, to show condign latria to Christ. Now I better understand Jerome to the illustrious Paula: "At the manger too, O Paula," says he, "thou, the child being born thee witnessing, sawest a multitude of Angels, amid the rattles of the new birth and the wailings of the unknowing weeping, singing 'Glory to God in the highest,' and a radiating star: the Magi besides thou didst inspect in vision with blessed eyes, and with them didst adore the boy God in the manger."

CHAPTER XV

[26] It is clear, most pious Fathers, the fervent devotion of B. Columba, Having contemplated Christ scourged. and her immense affection of charity toward her eternal Spouse. Indeed when about the Passion of the Lord Jesus Christ she had made the exordium of her meditation, when she came to that which the holy and innocent Son of God for our salvation, as a malefactor and criminal, by the hands of the impious, with arms turned back, at the column was cruelly scourged; transfixed with too great grief, she began to unfold the affection of compassion with her wonted scourge. And when she had scourged herself too long, and the earth sweated under with virginal gore; her mother roused from sleep by the noise, broke out into weeping: and running to the door of the little cell, cried: "Daughter, what dost thou? Why dost thou wish to kill thyself?" But she absorbed, and joined to the rock Christ, answered not at all. But when the dawn had nearly terminated the night, there appeared to her an Angel of the Lord, bearing before her as it were a beautiful tabernacle, in which he showed one soul, and said: she beholds the appearance of a blessed soul, "See, Columba, how beautiful is this soul: persevere, for thou too shalt be thus." And her half-dead he blandly consoled, and refreshed her sufficiently. But also at another time when Mass was celebrated, there appeared to her above the chalice our Lord Jesus Christ, fixed to the cross, the side opened, crowned with thorns, and wholly suffused with bruise: whom when she had beheld, by piety compassionating she fell to the ground, and Christ crucified during Mass. as dead protracting an agony: and when she delayed too long, at length she said to the Confessor of Christ: "Father, pray for me: I think indeed, if I shall see thus more, transfixed with grief I shall altogether faint."

[27] She was moreover often elevated in mind by the Lord God, Found in ecstasy to supernatural things abstracted from the senses. But of this kind of rapture of mind, ecstasy or excess her mother was ignorant. When therefore she had first found her upon her little altar lying as if she slept, and tried to lift her up; she as if dead fell to the ground stretched out. The mother cries out, and as over one lifeless lamented: the neighbors run to aid, all blame the foolish Confessor of Christ, and clamor at the convent, as if by the rigor of penitence and fasting she had perished; she is believed dead, and to him there was from his own a peril of great harm: but the salutary perseverance renders the Confessor of Christ

innocent, and the divine virtue is shown. For although she wrought assiduously by the counsel of her hands, yet she did not cease from the contemplation of God: nay rather if she wove begun webs, she suffers similar things while working. her hands being fixed upon the loom in an ecstasy made, for very many hours sometimes she was rendered immobile. All the neighbor women were amazed, and wondered that she was in no way moved, as if she had been turned into a stone. Likewise if she sewed or spun or conversed, she brought forth spiritual things and was elevated to celestial things. They relate finally for certain, that she, left at home to guard an infant, and bidden to supply wood to the fire under the lye-cauldron, even unhurt over the fire. rapt in spirit fell upon the face of the fire. But the excessive wailing of the infant compelled a certain neighbor woman to run, who while she thus beheld Columba, thought her extinguished. Forthwith she calls the mother, together they lift her up, yet whole and altogether unhurt.

[28] It befell that a certain matron dishonestly pressed the mother of that Columba for the expediting of her web: wherefore the mother urges her, and binds her even importunately, therefore reprehended by the mother she is consoled by Christ. and it is reproached. "Thou," says she, "hast despised a husband, neglectest the utility of the house, and at thy own judgment now art idle. Daughter, it behooves to work I say." Who altogether was silent. Meanwhile in a vision she beholds the Lord passing by the way, who turned to her said: "Columba, follow me." Thence cheerful and joyous, restored to her senses, she humbly addresses the mother. "My mother, without doubt it is more expedient to obey Jesus Christ than father or mother: I ask bear it patiently. Him indeed I shall follow, whom without doubt above all things I love. Be not, I beseech (under compulsion I say), be not hostile to Jesus Christ. It in no way becomes to use so great solicitude for these earthly and fleeting things: but it behooves we prefer the deed of the soul and the work of eternal life." The happy virgin of Christ not so much her own parent, as the neighbor women and girls, whom she drew by the sweetness of salutary eloquence, she admonished by frequent instruction; and offered herself to all an example of good works.

CHAPTER XVI

[29] The examples of the Saints inflame to the charity of God, as desolatory coals, which by application to themselves and their neighbors waste the affection of the flesh and of this world; and while one is kindled by the fervor of another, they more cautiously advance into the way of salvation and are more holily instructed. For from the West, namely from Spain, a certain spiritual and devout lord Bishop, a most excellent servant of God, came accordingly to Rieti ^d that he might behold the Virgin of Christ, a certain Spanish Bishop, whom by revelation of the Holy Spirit he had foreknown in mind, also before with bodily eyes; who, having entered the Cathedral church, prudently inquired concerning her. But when he had investigated as conveniently as he could, certain girls no less noble than well-mannered the good Lord himself holily addresses, conveyed to Rieti to see Columba, but he is not satisfied. Nay rather by night to the pious God by prayers he knocks more instantly, that, whom he greatly desires, He would more clemently manifest to him. In the morning therefore having entered that church, he sensibly beholds a star of wonderful ^e splendor, which was above the head of B. Columba praying. Who very glad with too great joy, directs his steps straight toward the star. But when he nearly reaches the Virgin of Christ, he recognizes her from the star appearing above, she is terrified at the presence of so great a man. But her aunt forthwith rises, and kneeling meets him, and asks what he seeks. The good Lord; "I wish," said he, "to speak the words of God with this girl." Who reverently and urbanely assent, and lead the girl apart into one of the chapels of the church; and stand by. He (as it became so great a man) when he had perorated a discourse compendious by the gravity of words and the profundity of sentences, more mildly and blandly questions B. Columba of many things, and examines her diligently, of her will and affection, of the cult of prayer and the rite of penitence, of her morals and progress of life. To whom the Virgin humbly answered to each, affirming that she wished to serve the Lord Jesus Christ, and animated to persevere her most sweet spouse, and to take the Habit of holy religion from desire, and to desire to frequent the most sacred Communion often. To perseverance the good Lord exhorts the handmaid of Christ; "And know," says he, "for certain and doubt not, good daughter, that thou shalt attain altogether whatsoever thy soul desires." And he granted her that she could even daily feed and be refreshed with the Angelic bread, reserving to himself the burden of any scruple. Afterward the Psalm, he grants her daily Communion. "He that dwells in the help of the Most High," he delegated for her own prayer; and gave a little silver cross, filled with sacred Relics, which she herself even unto her pious death bore upon herself: lastly he left her marked with the Pontifical benediction. Last rising he said to the bystanders: "If this girl shall have an opportune spiritual Father, at least about the twenty-fifth year of her age, she will greatly profit and be of great fruit." Whom fattened with the holy and rich refection of the word of God, and against the diabolical assaults and the troubles of men greatly relieved he left and instructed.

[30] A certain one having preached of the Blessed Sisters, Moreover a certain Master of the Order of Preachers, had preached of the blessed Brothers and Sisters of that same Order: to whom conveniently B. Columba with three ^f coeval girls approached, asking whether all cities have some Blessed one besides Rieti. Who having seen their dovelike simplicity, smiling answered, "Make one of you, who, the world being neglected and despised, place her whole heart in God, and study to please Him alone, and she will be Blessed." Wonderful God, who even by certain indications and signs foreshows and exalts His servants. They assemble at home, that they may choose one of them, whom they may praise as Blessed: they scrutinize and discuss: each one exhorts another: she is offered by her companions as to be such, the rest excusing themselves renounce, they agree on Columba: whom all unanimously choose, nor resisting, but humbly offering herself, and saying, "Pray for me, that I may be a worthy handmaid of God." And forthwith returning alacrously to the aforesaid Preacher, and glad they said to the father: "We have chosen Columba, that she be the Blessed one." Who not a little wondering, and conferring in his heart what he had said unexpectedly, praised their pious election, and approved it with the sign of the Cross. A wholly similar thing is had of St. Francis ^g, who as a youth when together with several he had been captured by the people of Perugia, and consigned to a dire prison; others grieving, he alone exulted: and reproved on this by his fellow captives, answered: "Know therefore that I exult, because I shall yet be adored a Saint through the whole world."

ANNOTATIONS.

CHAPTER V.

The Eucharistic hunger of Columba, fulfilled and honored by various miracles: raptures to sacred places, the reception of the Habit.

CHAPTER XVII

[31] The most eminent body of Christ, the salutary viaticum of the poor making pilgrimage to the homeland of eternal felicity, B. Columba more longed for, and now more ardently demands. Permitted to communicate on all feasts, On account of which she greatly deferred to the holy Priests, and devoutly venerated them, and followed them humbly, and also believed herself with sincere simplicity altogether. And so she binds her Father the Priest with tears. But God grants and inspires, that now on single festal days she obtains it, and makes a provision against the snares and detractions of the kinsmen. For the aunt, indeed approving the sanctity of the Virgin, on the appointed days in the morning at the window of the house observes B. Columba going out, and followed her to the church, and by the diligence of the Priest the sacred things being expedited they returned early. The flagitious enemy machinates snares: and an effigy being made of a rich and honest youth: meeting her with bland words he strives to persuade, that it would be more salubrious, the rigor of so great penitence being mitigated, to feed on common things and use wine, she confounds the demon dissuading it, lest namely she should incur the guilt of self-homicide. And when she had answered; that she abstained not to extinguish herself, but to repress the flesh and subjugate it to the spirit; the Virgin subjoined, "He takes all things who is refreshed by God, since in Him all things are contained." The malign one replies, "It is not," says he, "as thou thinkest: nor does that Communion contain as thou feelest, since it is flour and bread, which also is consumed, as thou observest." To him deluding with several lies, at length the Virgin of Christ objected of the bramble of Moses, which when it seemed to burn, yet unhurt and unburnt by no means failed. and is animated by the sight of crucifixes: Forthwith the demon being repelled vanished. Whom when observing B. Columba recognized, she invoked Jesus Christ her most beloved spouse, and forthwith fortified herself with the sign of the holy Cross. Suddenly a very great multitude of Crucified ones was present to her, as if they portended her established belief and constancy. Thence the feast ^a of the ten thousand Martyrs crucified she more devoutly worshipped and venerated. and of Christ Himself above the chalice But in the morning at Mass she saw above the chalice Jesus Christ hanging on the Cross, by whose presence burning and most sweet tears being poured forth, she is greatly consoled by the holy Communion. But that unworthy and atrocious one by night invades her aforesaid aunt, and reproachfully insults. "Why dost thou intermeddle of Columba, but he pours out the chalice upon her aunt. who is foolish and silly, and free for superstitions and an inconsiderate rite?" Several lies thence being objected and threats adjoined, a multitude of demons supervening, twisted her mouth to her ear, and dismiss her stupefied and weak: so that now she could not accompany the Virgin or be moved.

[32] But about the morning twilight two splendid Brothers and one venerable Sister are present to the handmaid of Christ, saying: "Columba, it is the hour that thou be communicated." By night led to communion by Saints,

Who alacrous and hasty follows the Brothers together with the aforesaid Sister, and having entered the opened church, she knelt before the major altar. But the Priest with the Acolytes, the key of the Sacrament being first received and the custom kept, communicated that handmaid of Christ, and by the wonted rite she returned home. But when the day had dawned and the hour had passed, the spiritual Father to whom she confessed, doubtful of an impediment, summoned her, asking why she had neglected the Communion. Who, "Father," said she, she believes that she received it from the Confessor, "you communicated me in the morning at the major altar. For also you set the keys of the Sacrament in that place: nor will you find the Sacrament there, because you conferred it on me." He was vehemently amazed. And when he had diligently inspected, he found as she had foretold. But whether by spirit only or also by bodily presence I here do not define. For it is had of St. Ambrose, that at Milan during Mass ^b falling asleep, he assisted at a distance at the obsequies of St. Martin. and proves it by signs: And many similar things of St. Nicholas. Again indeed, the blessed girl not ignorant of the convenience, desires the Sacrament of the Eucharist: but everywhere perplexed by respects she tries to defer it, lest as importunate, she should seem hostile to all. She makes the Cathedral church her refuge, and runs to the tabernacle of the Sacrament: she beholds it with fixed eyes, languishes with charity, at another time she receives Jesus coming further to her. bedews her cheeks with tears, invokes the most sweet Jesus Christ, and prays to be refreshed lest she faint. Forthwith a certain white cloud goes out of the tabernacle, stepping even to the door and returning several times: at length it occupies that handmaid of Christ, and sprinkles her with drops, and over her arms as one little infant appeared, whom turned into a Host she most devoutly took, having attained an unspeakable sweetness of spirit. Thus also she remained wetted, so that she was asked by several, whether she had ascended from a river: but she was silent.

CHAPTER XVIII

[33] The handmaid of Christ abounds with spiritual sweetness in the holy refection, and the more she is pressed by the world, the more the celestial things are augmented. For her mother now led her with herself to the parish church. Who thence sometimes prudently rising, by her spiritual Father in the basilica of holy Dominic, near opposite, as if she had stolen away, was communicated. Once while she thus goes thither, the aforesaid Father hastened to that very neighboring church to celebrate: and she meeting him, and part of the sacrifice celebrated elsewhere. said: "God grant," and passing through she sought the Cathedral Church, and addresses the image of S. Mary with tears and prays with sobs. But when she had thus prayed too long, a certain one as a Priest appeared to her, bearing before him the Sacrament, and fully refreshed her. But while the aforesaid Father celebrated, when he came to the Communion, one of three parts was lacking. Who, ignorant how it was lacking, was bitterly compunct, lest perchance through negligence he had incurred a wickedness. But that he might likewise interpose his own excuse too (for he had not well foreunderstood the message) he set it forth to B. Columba. Who, "Be not," said she, "Father, sad: I am communicated in the major church: for a certain beautiful Priest bestowed on me the grace, and most excellently satisfied." Who forthwith rejoicing said: "I rejoice now at that which has befallen, far from doubt I perceive, how the Lord made thee a partaker of my Communion."

[34] By Angels she is led to communion. Again it befell her to be deprived of the aforesaid spiritual Father: who runs to her parish Priest, a man of mature age and devout to God: to whom she confessed and was communicated by him. Who when on the feast of St. John the Baptist he was opportunely held to go out, wished it to be known to B. Columba, that perhaps she might abstain on that day. The handmaid of Christ humbly replies: but more instantly asks, that on so great a day she might not be deprived of her most sweet spouse, because at least at dawn he could anticipate: which the venerable Priest granted, and at high morning he himself waits, and had placed the keys of the church above the altar. And while she demands a companion, the messenger urges that she should be willing to come. Who when she had delayed a little, at length went alone: but an Angelic company encompassed her even to the altar. And when she had been communicated, she departed suddenly. But when the Priest observed that the keys were still upon the altar, he was amazed with stupor, and how or whither she had gone he knew not at all. Who when he had more diligently observed, at length in the major church in the midst of the Sisters of the penitence of B. Dominic he found her. And so to the Father Priest, that she had been led and brought back by the evident ministry of Angels, she secretly revealed.

[35] It is not to be passed over, what also wonderfully indeed was done. For five days alienated from her senses, For the spouse of Christ, when for a long while anxiously she had desired to behold the holy places and Jerusalem, and would that God had granted it, ardently desired it; she is rapt in spirit, and for five days as if she were lifeless wholly immobile she is rendered; so that her parents now wept her as dead. Wherefore they call physicians: who not finding the pulse of the heart, disputed among themselves: one at length feeling above the head, judged her living. The five days being elapsed when she had returned to the acts of the senses, her parent assisting exhorted her that she should be refreshed with food: whom refusing he binds with a precept, when she was restored to herself, and offers her two sucking eggs. Who assenting to the command, said to the father, "Take you one, offer the other to me." Who straightway did so. But when they had broken the other for her, they found it empty. They being amazed Blessed Columba smiling said: "It is not expedient to tempt God." And forthwith all who were present hearing, a terrible voice thundered from above, saying: "Be there no care to thee of her: she confesses she had seen the Holy places at Jerusalem. she is mine." She afterward the spouse of Christ would not have it hidden among her holy Fathers, how during that time she had been at Jerusalem, and traversed the sacred places ^c. But of the pilgrimage and of each several thing she so distinctly set forth, as it is, and as those who bodily went round likewise affirm.

[36] I think no less worthy of admiration that she had likewise beheld that most sacred image of Jesus Christ crucified, held at Naples in the highest veneration, which (as is held for certain) answered St. Thomas Aquinas, "Thou hast written well of me, Thomas," etc. ^d Indeed when one of her spiritual Fathers, In a like manner she saw the Crucifix, that spoke to St. Thomas at Naples. who had diligently inspected the same for the cause of devotion, began a word concerning it; straightway she breaking out, "I have seen," said she, "and it is like that one, though smaller"; with her finger pointing to that very ancient one, which for several centuries they venerate, then standing open above the major altar, which set before her she more devoutly contemplated, to which kneeling she gladly prayed.

CHAPTER XIX

[37] The Virgin of Christ Columba more instantly demanded at that time the Habit of the penitence of B. Dominic, In the 19th year of her age certified by St. Dominic with tears and groaning, from her most beloved spouse Jesus Christ; she interpellated the mother of God and all the Saints, and importunately supplicated the Father Master and the Sisters: for now she had completed the nineteenth year of her age. To her devoutly meditating at home there shone forth the great Father S. Dominic, whom accompanied the sacred Virgins and Doctors S. Peter Martyr, S. Thomas Aquinas, S. Vincent, and the holy Virgin Catharine of Siena, that she was to be received to the Habit, whom she had ever more devoutly invoked: who blandly consoled the handmaid of Christ, and announce to her, that she had found grace with her eternal most beloved spouse Jesus Christ, and His most blessed mother Mary, and was pleasing to the celestial Angels and all the Saints, and would as quickly as possible attain the Habit of holy religion. Therefore, they said, those who had more resisted thee, will at their own expense procure the opportune things: And so they render her fortified with constancy. By which oracle gladdened very much, she girds herself to higher things. she determines to keep an entire Lent Plainly the Lenten time arriving, the frugal things too being abdicated and neglected, the daily only supersubstantial bread of ours, which truly props the substance of the soul, from her spiritual Father she earnestly exacts, according to the doctrine of our Grandfather ^e, namely the most blessed Augustine: "Receive," says he, "daily, what may daily profit thee: so however live, with only the daily communion: that thou mayest daily deserve to receive." But the venerable Priest, very ambiguous, hesitates much, on account of the tongues of detractors not a little timid: yet by prayers and tears she prevailed.

[38] But while pious devotion holily succeeds, the old enemy lies in wait in many ways. She suffers from her own, from the uncle especially and the brother: on account of which the holy Virgin makes the Lord Jesus Christ her safe refuge. Moreover a certain one of those living with her, therefore suffering many things, as he observed her communicated daily, craftily watched, whether (as he suspected) she would give occasion of complaint. And when for many days he had importunately tempted, the probity at length and the virtue of His handmaid the Lord Jesus willed mercifully to lay open to him by this sign. For on a certain occasion, while she had bent her knees for the holy Communion, a flaming and fiery ray descending from above, stood ruddy above her head: she is honored by fire sent from heaven, who seeing it was amazed, and ever thence held her in veneration. But the malign spirits themselves, what through others they cannot, through themselves attempt, if perchance she should desist. They feign indeed various forms, and visibly thrust themselves in, with base and dishonest acts they assail the mind of the Virgin: they strive to dash her: now pious, as very lately wicked, they present; they aid as just now Angels, not as Saints of the religion of the Preachers: the demon vainly striving to disturb her: now as the Crucified he is swiftly present: lastly there seemed Jesus with the Apostles. But the Lord Jesus Christ the inspector of all by a ray of supernal light detected them, and admonished His beloved spouse. Who when they had not prevailed raging, they dragged her prostrate by the hair, insulting her. Nevertheless in hope and silence the pious Virgin patiently tolerated, and wished it to be made hidden even from her parents.

[39] After the rushing darkness at length the standards of the King come forth, and the enemies are turned to flight, and after the battle the victress comes to the palm. Indeed on the Sunday of the Passion the uncle there summons Columba, and at length, the uncle assenting, and feigns an erudite discourse, by which he extolled the civil and secular life, but reproached the rite of the Religious with several inductions, so that by the gravity of speaking he thought he had made evidence. But B. Columba, the objections being solved, concludes the more powerful things, which though most difficult, yet are eminent which are of religion and best. Who approving the firmness of her holy purpose, lastly assents: and from his mercantile shop, himself a tradesman, gave a tunic and cloak and all opportune things of his own liberally. O what gladness, good God, and what joy! All pressures she deletes by oblivion, with her heart the pious girl sings hymns, the chosen spouse praises Jesus, and concerning the covering of the religious warfare the handmaid blesses the Lord, and rejoices together with all. On the Sunday ^g of the Olives therefore she receives the palm of peace and victory and the gladness of the holy Habit: indeed by God's providence every contrariety being utterly overcome. On that very day at the Church of holy Dominic, a great assembly and spectacle being made of men of both sexes and of infants with kindled tapers, she publicly takes the sacred Habit. those Brothers and Sisters aforesaid solemnly invoking the Spirit God, by the hands of the venerable Prior of the Convent and of the Master of those Sisters ^h,

together with the spiritual father himself and the Prioress, B. Columba was clothed with the Habit of the penitence of B. Dominic, to the praise of Jesus Christ, the parents standing by and the rest of her kindred, a multitude of the people and of the religious flocking together, all indeed for certain out of devotion sweetly weeping for joy and blessing God.

ANNOTATIONS.

CHAPTER VI.

Of certain miraculous favors bestowed on the Blessed one after the Habit was received, and at the Blessed Virgin of the Oak.

CHAPTER XX

[40] In the twentieth year from the birth of that Virgin, namely beginning, the most desired and long expected Habit of the penitence, white within, Thus offered to God on the Sunday of Palms, the purity and innocence of the soul; dark without, approving the mortification of the body, with branches of green olive, on that very dedicated day, B. Columba obtained. The olive indeed, as the holy Doctor allegorizes, signifies mercy; that in it first Jesus Christ might show all patience, as if she had attained the grace and mercy of Christ. For not only God, by infusing inward light through which man knows; but also through sensible creatures, sets forth the exterior signs of His wisdom. Therefore girt with the Rule of the spiritual warfare, and admitted into the line of the Penitents, the innocent handmaid of Christ applies endeavor, that she may as far as possible be joined to the king Lord Jesus Christ, or imitate Him a little, and be instructed in His most holy institutes. from an unknown pilgrim she receives a little Cross, And behold a certain pilgrim unknown to them came to meet them, and bearing a gift, namely a small image of the Crucified (in relief they say) covered with white: which afterward B. Columba ever bore above her heart in her breast, and venerated with all custody. The spouse of Christ understood forthwith, that with the foot of humility she could come to the documents of patience and the consortium of the kingdom of Jesus Christ. Wherefore confiding in the help of God, she desires rather to be tribulated, which she bears applied to her heart and prays God that she may attain to be straitened by adverse pressures. Indeed the conveniences and joys of the world she had long before renounced, no less the delights and allurements of this world: she had had also in that same act, a Virgin clothed together with her, a girl of nearly thirteen years, whom she had as a companion of charity by long intercourse. She not long ago reported to our investigators ^b, that she had been present with the aforesaid pilgrim, and that for the most part she ever meditated the passion of Christ. She attests moreover: she often waters it with her tears; "O how often did I behold the pious Columba water that image with most abundant tears: although sometimes it was submerged by the inundation, yet by those virginal tears that image could in no way be obliterated: and also that she had several times collected those tears, as it were crystalline, with her hands in her lap."

[41] the demon in vain gnashing Nor is that diabolical beast to be named who breaks out into threats: and invades her to the middle of her heart; "Although with thee," says he, "I have not prevailed, at least against thy spiritual Fathers I will more cruelly rage; and I will obstruct with so many impediments, that the divine things cannot be ministered to thee at thy pleasure." Whom she confidently arraigns, not shuddering at the tartarean angers; "Neither through thee," says she, "will the parish Priests fail: nor canst thou separate me from the charity of my most beloved spouse." Without doubt indeed an assault of Satan is permitted (though victory be often denied him) for attaining virtue, and the celestial riches of eternal reward: whose bloody vexation neither that simple and upright one fearing God ^c escaped, nor that most excellent and most illustrious King of ours and God, vexing her spiritual fathers who indeed willed to be tempted, yet not to succumb; nay rather, death being overcome, He triumphs even in us perpetually over the enemy. We plainly observe it permitted to the disturber, that he should accuse the Priests of God obeying her: by whose suggestion without doubt it is established that he stained each one with infamy or baseness, by the serpentine tongues of many and of the kinsmen; likewise through false Religious and garrulous old women and masked Sisters, if perchance she should fall by diffidence and perish by despair, as if God had neglected His handmaids. and defaming her as he could. Ah! all the ways of the Lord are mercy and truth. Our Columba indeed nests in the holes of the high rock beside the waters, because within the wounds of the Crucified elevated by contemplation, according to the sacred doctrine and the documents of the Saints she dwells, and rubs herself in the ashes (for she rejoices to suffer contumelies for the name of Jesus) yet she condoles and abundantly groans at the scandal of her neighbor and the sacrilegious ruin.

CHAPTER XXI

[42] It is held holy from of old and best to recognize the beneficence of God by latria, About to go to the B. Virgin of the Oak then to render the highest praise and the supreme dulia (hyperdulia they call it) to the Virgin Mary Mother of God, queen of all creation and mediatrix of all graces. Wherefore the spouse of Christ B. Columba determined to make a pilgrimage to the chosen sanctuary, and its most renowned image in all the world and to be worshipped, called of the Oak ^d, that she might render to her, though unequal, yet as far as possible, the due cult and thanks. She consults therefore the elder Priests too about the opportune company of a journey of this kind, in a company of 12 persons, namely of pious women, and also of circumspect and provident men: she alludes moreover to the mysteries of the Apostolic senate, and desires herself too to set out with so great a number. Yet I think no one of men judges, that she rashly presumed that which befits piety. In which indeed for certain to be numbered she contemplated the mysteries of God; namely in three the trinity of Persons: in four, the Evangelists; in the number five, the most sweet wounds of Jesus Christ to her; and so consequently she wrought all things in the name of Jesus. For that very thing the Virgin of Christ had now agreed with such sweet company, she refuses shoes: the things to be carried on the way being prepared: and her mother bids, shoes being offered, her to be shod: which since from infancy she had nowhere worn, she excused herself saying, "Mother, you think to do me good, yet they will hurt me": nevertheless she obeys, and they set out. Several things worthy of admiration Jesus Christ shows in His beloved spouse: for they had not far advanced, and her feet bruised by the shoes swell with the bruise, with which also drawn off she could walk with difficulty. But when they had come to the brow of the hill opposite Narni ^e, and had adored the painted image of the blessed Virgin meeting them; she promises the way will be completed without rain. her uncle said: "Columba, the past days, every evening it rains; if you shall have a good mantle, very lately you will see." Who kneeling before the aforesaid image prayed not long, and rising very glad answered: "We departed without water, know that we shall likewise return home." And as she had foretold, so it befell, and on a serene evening they came to Narni. Forthwith of the people they flock together from every side to see the handmaid of Jesus Christ, and receive her and the whole company urbanely, as Angels of God.

[43] Morning being made a certain noble matron when she had observed her feet very swollen and horrible to the sight, she uses an untamed horse as a tame one: tried to retain her: and to her refusing it says: "Alas! my mules are absent, and there remains to me only an untamed colt of a horse, not experienced of the saddle." B. Columba; "Let them bring it," said she, "such as it is": and setting a saddle on the spread cloth, they made her sit upon it: but it so meekly ever went and tranquilly stepped, like any accustomed horse. Now indeed the happy company pleasantly set out, but there were four other Holy women of the same Habit: of these one was that girl clothed together with her, whose little mantle placed behind the seated one fell from the beast, nor had they observed it: she causes a companion's lost cloak to be found. but at evening, the girl sought it again, and wept for it lost: she calls Columba again, and complains she has lost her cloak, for which the father had laid out five ducats. Straightway the handmaid of Christ says, "Sister, fear not: let us all pray God." And kneeling she prayed a little, and rising said openly to all, "Quickly we shall find it." And to the parent of one of them she says, "Go back in haste, thou wilt find it in the middle of the way." Who confiding in her word returned with swifter step, and met certain pilgrims. To him asking, "Indeed," they say, "it is in the middle of the way." Glad he hastens the more: and at nearly eight miles he found it, as the handmaid of Christ had foretold: and he thought altogether, that by the custody of the Angels it had been found safe in the middle of the path: and joyful he represents to the girl, what a little before he thought lost. All clap their hands on high, and raise praises to Jesus Christ. At dawn they pursue the journey: and when they had come to a certain wood, they met certain stipendiary soldiers: of whom one of those gazing at such a comely and blooming company said, "I want the first," but B. Columba went before. Quickly the aforesaid Sister girl groaned, to whom the virgin of Christ said, "Fear not": and as he came near, she herself said to those nefarious ones: "If you shall have me, you will eat no more." By which word stupefied forthwith they fall silent, and terrified yield to those passing: who blessing the divine protection, came whole to Viterbo: where first to the Presidents of their Religion they bring greeting, and at length go round the basilicas of the Saints.

[44] But the sanctuary of the Mother of God is distant three stadia from the said city toward the ^g East, whither a very great multitude of pilgrims had now assembled. having entered the church of the B. Virgin When at length they had come thither, and the very insolent crowd made an uproar, and the entrance was altogether violent; she apart deferred, if in any way a more quiet access lay open. But the tumult and the very strong clamor so terrified that beloved girl, that scarcely the pious Columba led her trembling by the hand. Indeed a demoniac woman her parents dragged bound, miserably vociferating. Of whom the most pious handmaid of Christ B. Columba taking pity; "Let us approach,"

said she, "to her": and supported by the Brothers of her Order they enter the sanctuary. And when she had fulfilled her vows, she withdrew into the chapel where that woman was: and approaching commanded the demon saying: from the energumen she takes away the sorceries hidden under the arm, "On the part of my master Jesus Christ I command thee, go out of her, nor presume henceforth to torture her." The unclean one withstood: "I remain," said he, "here eighteen years, and no one has been able to put me to flight: by no means thou with words." By revelation of the Holy Spirit the handmaid of Christ knew, that under the arm she had certain malefices or names of demons bound. The Virgin of Christ therefore bids: "Bring forth quickly the malefices and the sacrilegious incantations." That fierce one terrified her, and threatens saying: "Columba, touch me not, or exasperate: woe to thee." The spouse of Christ rushed upon her, and together with the other Sisters hands being thrown to the hairs prostrated her, and by force plucked out those incantations and deceits, and straightway burned them. and expels the demon. At length before that most sacred image of the Mother of God she set the aforesaid woman, and that most unclean one in the virtue of God powerfully adjured, that he should altogether depart from her: and binds him to the sign of vomiting, or that he should make extinguished a kindled candle. Who not able to resist the virtue of her commanding, succumbed: and raging gnashed with his teeth, and with open mouth as a dragon made an attempt upon B. Columba as if he had tried to devour her: but straightway he condemned himself into a corner of the chapel, and departed through foul vomitings: but the woman, wearied by so horrible a vexation, remained prostrate.

[45] Therefore as if it had flashed, so this renowned deed divulged is held in the city: Therefore knowing herself to be retained at Viterbo, it is forthwith proclaimed by the Decurions of the people, and it is provided that the handmaid of Christ should not withdraw, that she might guard that city by her presence against adversities, and forthwith a fitting provision of violence is made: so that, unless God's mercy had withstood, she could not have escaped. The spouse of Christ had prayed too long before the most sacred image: where she had in spirit beheld all things, at length to the rest of her company she tried to go out, who were before the doors now somewhat refreshed: whither she came not without difficulty, the multitude burning to see her and pressing. She at length, shuddering at vain glory, says to them, "Let us withdraw quickly, necessity urges." They repacking the conveniences of the journey, that freed woman came, and falling down before B. Columba rendered very many thanks: she snatches herself away thence with hastened return, yet straightway the beasts being saddled they mounting, hastily withdrew thence: "If," said she, "we do not hasten, they hasten who may take us." Investigators indeed pursued, wandering hither and thither, and could not overtake them: so that now as toward evening they ascended the mountains and approached ^h Narni. I think Satan, that he might be avenged of the possessed woman, attempted ruin: for there came on a dark intemperateness of the air, and the blasts of storm-clouds and the whirlings of the whirlwind, and lightnings and thunders: amid horrendous storm-clouds sent by the demon there impended not far off a pernicious tempest. The pious company hesitates and fluctuates everywhere, they gather up their garments, invoke God, at length wait for Columba and adjure her. And when the Virgin of Christ had begun to entreat her Spouse, that He would bring help to her company and be present with aid; she is rapt in spirit and sitting on her horse prayed in ecstasy. O wonderful thing! the rains were so headlong and so great the inundation of waters (so it was found) that they overwhelmed even several oxen, she comes dry with her companions to Narni: and the followers also and even those who went before the flood itself had washed away: but the pious company, as in serene weather, passed unhurt and all dried, as she had foretold.

[46] But when they approached the city, much people upon the walls of the city beheld her; where lest she be retained departing by night, and with great frequency of both sexes all making festival receive her entering as a jubilee. They had nevertheless treated to retain her: which when she observed, by night ⁱ secretly they departed; and when they had come to the lake of Piediluco ^k; she began to meditate of the little ship of Jesus Christ and of His disciples: and took a branch of green olive in her hands, and first of all entered the little ship making much festival. They had not far advanced, and she says, "Peril is at hand and a grave misfortune: she calms a tempest arisen on the lake. but fear not." Perhaps she beheld the anger of the demon: afterward the spouse of Christ slumbered I think in ecstasy, and the little ship was agitated by waves. So greatly swelled the wind of the storm that certainly they feared to be in peril. But when rising the Virgin of Christ shone forth, the tempest forthwith went into a breeze, and tranquillity of the pool was made. She set forth consequently certain more wonderful things of the great master Jesus Christ, when He had been with the disciples in the little ship. When at length by the river they had come to Rieti, very glad, with the green palm rejoicing she returned, blessing God ^l: and they report certain signs of the palm.

ANNOTATIONS.

c. Namely S. Job.

CHAPTER VII.

Miracles done by Columba at Rieti, and a vision there set before her and her wonderful departure thence.

CHAPTER XXII

[47] In her homeland that she be held in veneration no less compels virtue than innocence, because they are of the loftiest by the mercy of God. For certain it is clear, A man guilty of homicide that to fellow countrymen by the frequency of intercourse and by assiduity each one has often become worthless, and that some, deprived of the due cult of reverence, by the envy of emulation and jealousy. For very many degenerate by emulation: yet some come forth for the better, and are held supreme. Therefore the handmaid of Christ now the sick had known to invoke, and the bedridden and the guilty. For a certain citizen of Rieti, whose name was Paduanus son of Peter James, had hired two husbandmen, and they had secretly killed a wealthy fellow-citizen Berardinus son of Dionysius an apothecary, seeking the merchandise of saffron: but by the diligent inquiry of his relationship that Paduanus is convicted of such a crime, and by the judgment of the Praetor is held guilty of death, to be punished with beheading: yet his parents by favors and aid, and condemned to capital punishment, by a Brief of Innocent VIII the supreme Pontiff, somehow intercept the execution. Yet his mother and likewise his wife make their refuge the pious Columba, whom they surround with tears and miserable lamentations. Whom greatly compassionating she exhorts, that a cause of this kind be deferred to S. Catharine of Siena, and therefore that they with a suppliant vow interpellate her with herself. On the contrary the kinsfolk of the slain man insisted at Rome, and the President twice had attempted to punish him with the wonted apparatus. confession being made at the Blessed one's exhortation, But those women lamentably asked the handmaid of Christ, that she would deign to enter the prisons and exhort him, lest impenitent he should perish by despair. Having entered the prisons therefore B. Columba made him confess, who meanwhile prayed: which being done she said, "Be now secure, this time thou shalt not die." In nearly the penultimate part of the same day a Brief is brought to the Praetor that he should dispatch it on the morrow. The parents lamented, and harass Columba, and complain: "Thou saidst, He shall not die, and they wish to behead him tomorrow." Who answered constantly, "Doubt not, this time he shall not die." But Paduanus by the horror of death watching the whole night, when in the morning he had slumbered a little, saw a Sister of that habit entering the prison, seen in dreams to be loosed by her, and blandly comforting him loosing him from the fetters and iron manacles, and at length leading him out. Consequently there is present a messenger with a Brief that he be altogether absolved. But when the parents wished to lead him home, he says, "By no means, but first let us give thanks to Columba for my liberation. beyond hope he is dismissed, and gives thanks. Whom when he saw approaching, cheerful he met them and said rejoicing: "Let us hasten to render thanks to God and S. Catharine of Siena at St. Dominic's." To which when with a multitude they came thither, he cried out: "Sister Columba led me out of the fetters and the prison, and freed me from death." The altar

also of S. Catharine venerating with many lights, they afterward there hung up a notable sign of the miracle.

[48] A certain Bernard moreover, only son of Roscius ^a son of Cola of Rieti, fifteen years old, laboring with a grave infirmity, a dying youth lying for several months, after the diligence of those skilled in the medical art, after the use of bath and medicines, despaired of by the physicians, had earnestly invoked the pious Columba: who at length, by the prayers and instance of the parents, greatly commiserating the bedridden one, came thither benignly. But the youth now for eight days had received no nourishment, and the senses being lost almost only about the breast he palpitated a little with slight warmth. The spouse of Christ at length, all being sent out even his parent, lying upon him she saves him. when she had prayed, lay upon the sick one; and her mouth being placed upon his mouth, and her eyes upon the eyes of the bedridden one, she breathed into him thrice. Who forthwith his eyes being opened said; "God be praised, since Thou hast visited me: now I have escaped, and am well." The mother indeed, who was watching at the door, forthwith entering; "Son," said she, "how art thou? Behold Columba, whom thou didst so devoutly desire." "I," said he, "am well: I hope by her prayers as quickly as possible to escape": as also in a short time it was. The crowd of bystanders of the neighborhood and kinsfolk entering, B. Columba secretly straightway departed.

[49] Also a certain widow of Rieti, who was called Barbara, She causes loaves to be found at home for a needy woman, had hired workers into a vineyard: for whom when bread had failed, burning with solicitude, she sought of the neighbors a loan: which when she had by no means found, she walked mourning for the straits. To her when Sister Columba had met, she said: "Whither goest thou, Barbara, thus groaning? Why dost thou weep?" Who condoling with her penury, set forth her necessity: "Neither," said she, "do I find one who will lend me a loan." Moved with pity the Virgin of Christ said: "Doubt not: return home, for God will provide for thee." Who indeed confiding in her words returned, and found in a chest twelve great and beautiful loaves: and greatly admiring she frequented thanks and praises to God, and knew that by the prayers of B. Columba she had attained that benefit.

[50] A certain pious woman, by name Cecilia, was joined by friendship to Columba of Christ, She indicates conception to a barren woman and the name of the infant, who had been barren with her husband for eight years, and had frequently commended herself to her prayers. To her passing in the morning to draw water the pious Columba said: "Cecilia, know that thou art with child, and shalt bear a son male and beautiful, and I will that he be named Octavian." She blushed with admiration, and did not at all believe: but in due time so it was, and she called him as she had foretold. Now afterward grown somewhat bigger he had become softened (perhaps he was nourished in superfluous delicacies and trifles), she said to the mother, "Thou shalt have others too, love not this one overmuch." She consequently had several sons, and he advanced in virtue. his death too after some years. Some years being elapsed the father came to Perugia to see B. Columba: and when he assisted her she inquired of him about Octavian: who answered, "He is well." To whom B. Columba said, "Alas! by no means: for he labors with a lethal infirmity" (whom yet the father had left whole) "nevertheless I beseech bear it patiently, and render thyself conformable to the divine will." But when he had returned to Rieti, that one was at the extremes, in a short time at length extinct: I think the cause perhaps, because he had not believed. Since likewise at that time enemies ^b had suddenly invaded one gate of the city with conflagration and fire: She warns that the suburb is being burned by the enemy; which through the spirit B. Columba foreseeing, cried, "Help, help: the gate ^c of Varco is being burned by the enemies." They did not believe her words, but some mocking derided her. They were at length proved by the fact, since they burned the gate and the very borough, and consumed the houses.

[51] By no means will I omit also another thing very wonderful. For certain coeval Virgins had kneaded dough, she multiplies a little flour by handling it, and had called by a certain piety the Blessed Columba, in the house of a certain Antony Ficantis of Rieti, that they might expedite the loaves together. To whom joined in charity, she forthwith cheerfully assented: and when they had finished all, the Virgin of Christ asked one of those raw loaves, which received she kneaded and drew out with her hands: but it was nevertheless continually augmented and grew: she indeed consequently set aside (a stupendous thing) so that first they formed six great loaves nay larger, then three cakes, afterward many of what they call berlingotii ^d: likewise very many differences of bread-loaves. I think indeed she then meditated perhaps on Sarepta of Sidon: for with her mouth she preached to the bystanders, with her hands she labored, the Spouse Jesus Christ indeed wonderfully she saves a child fallen into the fire. cooperating. This one thing also I will say briefly. Brigida namely daughter of Baptista of Rieti had an infant, who of his own accord cast himself into a pyre. The mother herself was distant, so that she now thought him overwhelmed: who yet confiding devoutly invoked Sister Columba, by whose merits the infant escaped, wholly unhurt, to the praise of God.

CHAPTER XXIII

[61] Very lately the merciful God taught B. Columba returned from S. Mary of the Oak by this celestial vision; namely that she was at Rieti in the Cathedral church, In an ecstasy she seemed to herself to see a way, and was bidden to enter it indeed at the ^e delubrum and the sacred font, to whom assisted S. Dominic and the holy Catharine, applauding the great rewards of eternal life; and they showed her a certain broad and straight way forthwith, terminated by a certain eminent church of B. Dominic, saying: "Go out hence, whither thou mayest not return, and come there to my church: for there of whatsoever things opportune for thee there will be the best provision." Who beheld them admiring: she venerated greatly, but feared, not knowing whither she should go. Who smiling said, "Daughter, fear not: so bids thy spouse the Lord Jesus Christ, He Himself there awaits thee: defer not, since it sufficiently is expedient for thy salvation: we too will be with thee, even in any arduous things." But when they had a little advanced, she saw no one except certain dragons cutting the way, as if they had attempted to devour her, crying, "My Lord Jesus, help me"; and they dashing themselves mutually together, free she pursued the journey by retreating. Not far off there went out of the forest several horrible beasts (of which she named foxes and wolves, and through many terrors the Saints guarding her the rest she had never seen) which encompassed her: but there was present to her a certain great dog, who by a mere look put them to flight, but she fearing stumbled. Forthwith there shone B. Catharine and S. Dominic, to whom, "O Father," said she, "huge beasts and most evil wild beasts invade me." They say to her: "Behold we are present, daughter, fear not." But when they ascended nearer toward the church, certain most rapacious and fetid birds descending, importunately went round, as if they had wished to pluck out her eyes. The pious virgin, to come to the church of St. Dominic the Fathers in the middle, did not drive them away, rather she allured them. But when they approached the basilica, there stood a multitude of those waiting in the doors; nevertheless the ministers of it of both sexes, as if disagreeing, by no means receiving her with a pleasing entrance, nay rather with grim and terrible eyes. Having at length entered the temple, within the bands of the Angels standing by and ministering and also of the Saints, and to be taught of things to come: they behold the Mother of God sitting on a throne, and Jesus standing upon her bosom: whom kneeling they adored: by whose oracles for certain she knew all the remaining limit of her life, the calamity likewise and the adversities, the victory likewise and the crown.

[62] Thence after her raptures many heard her conversing with a certain invisible person: at which spectacle in the little chapel of S. Thomas Aquinas there several times had assembled men of both exinde sæpe in raptu suo loqui audita, sexes, hearing indeed B. Columba and understanding her, but of the other they say they heard a slender and thin and sweet voice, yet by no means understood it, as if it were in the depths or upon her tongue. Nay also by the instinct of the Holy Spirit she execrated the crimes of certain laymen, and likewise the deeds of religious; she also exhorted certain, insisting on holy works, to advancement, their virtues being revealed. she announces the time of her departure Moreover to several pious women and devoted to her she foretold, "In the present month of September will be my passing, and Vanna ^g bereaved of me": who condoling, shuddered at such hard words: for they suspected of death. "Alas what dost thou say, Columba? Thou wearest us out and our hearts waste." She affirmed at length, "Thus for certain it will be: have patience." Therefore being greatly intent on prayers, she also wished several Masses of the Holy Spirit to be celebrated and to be present. But when the aforesaid things were reported to the mother, and she had observed of the Masses, and persuades the mother to patience. she groaned, and as if murmuring back secretly suggested; "What is it that I hear, daughter? To what these Masses?" The pious Columba answered, "Have patience, mother, since it will befall you also as the holy mother of holy Augustine." And because the enigma she had not otherwise expressed, the mother herself replied only that she did not understand: otherwise indeed she would not have it known. It was very arduous to her, and she commended herself to God with assiduous prayers.

[63] But eight days before her departure, to the spouse of Christ praying in her chamber, There appear above her cell the Crucified it befell her mother opportunely together with the father to go out of the house late: to whom there appeared toward the West, eminent on high, the image of the Crucified, whose fixed arms flowed blood. The next day consequently they themselves and many neighbors saw above her house a comet, radiating toward Perugia to the West: at which greatly wondering, and a comet. the mother wept, as if they portended the event of some great evil. B. Columba afterward going out to them inquired the cause of weeping: and when she had heard from her own mouth the series of the things which they had beheld above her chamber and likewise the neighbors, sighing she answered: "It behooves altogether that it be so." But on the very day which preceded her passing, namely Thursday, as the Holy Spirit had foretaught her, by whose instinct the things to be pursued she moderated, with pure mind, even by a mystic sign, she indicated her passing. For she wished indeed a lamb to be procured, She herself calls 12 familiars to supper which in the evening she prepared; and twelve persons, more bound to her by piety, called with her at home to supper she had in a cheerful banquet: but after supper she washed the feet of each. She exhorted nevertheless meanwhile, and searched the mysteries of that great Master, which He did in the last supper: nor did she permit them to go before she had said "Farewell," and "Pray God for me." But on the following day, and washes their feet: namely the sixth feria, nowhere (as she was wont) did B. Columba appear: which the pious mother having deferred too long, at midday at length, gently rapping at the chinks of the little cell, called out; "Columba, daughter, what dost thou?" And when she heard nothing at all, but on the sixth feria sought she appears no more, she climbed the roof; and lifting one board, looked in. Whom inside by no means recognizing, the more doubtful of the deed, she summons the Master of the Sisters, who also for the holy Communion had long awaited her. Therefore the little door being unlocked by a stronger hand, that I may better say, entering the oratory, they found her garments ^h spread on the pavement in the form of a cross, as the slough of a prudent serpent (as if she had fulfilled the mandate of that exalted one hanging on the wood,

Christ, "be prudent as serpents, but only her garments, and simple as doves") but as if she had made the passage through the narrow chinks and the holes of the reigning ⁱ rock plainly demonstrated: in fine there was no other indication of her.

[64] Forthwith the matter itself is laid open, and there was made a concourse of a great people. all wondering that this could be done the doors being closed. The parents indeed weeping bitterly for grief, all likewise who had assembled moved with piety wept, and equally as many as had entered: even those who perhaps once had held her hateful, could not contain themselves from tears; so that some wondered at themselves. It seemed stupendous indeed to several, that, the gates even of the city being closed, all things being left she thus departed naked. Moreover they wondered the more, since by more diligent inquiry they had explored that they had found no vestige of her withdrawal: and that further she had altogether despised the affection of her parents and homeland, among whom she was greatly loved and held in veneration. They terrified them no less what the pious women divulged, as she had foretold, and they narrated those portents which the day before and two days before they had beheld with their eyes: so that certain more pious persons, considering her innocence, Christ consoles her sorrowful mother. suspected that she had been translated into heaven. To the mother afterward afflicted with mourning there stood by a certain pilgrim, as if he had begged; and says: "Woman, thou art afflicted with vehement grief." Who answered, "Whence knowest thou?" But he, "I know: doubt not, indeed it is the will of God." But while she walked to offer bread, the pilgrim says, "Know, mother, that thy daughter leans on this staff and support, on which she so supports herself that she cannot fall. Do thou likewise lean, that supported thou mayest not hesitate or doubt at all of anything." But when she wished to offer him bread, he disappeared, nor did any of the neighbors observe it. This pilgrim I judge to be the Lord Jesus, who both wished to counsel her, and somehow comforted the pious mother afflicted, who was by no means unmindful of the counsel.

ANNOTATIONS.

CHAPTER VIII.

Things done on the journey from Spoleto to Foligno, and of certain miracles done here.

[65] I had wished for certain, excellent Readers, I had wished from the exordium to be strong in speech: here I had especially wished it more exquisite, B. Columba, either translated through the air by an Angel, so that the summit of so many and so great virtues; if not to express, at least to attain or to enumerate I could have. Truly the poverty of eloquence withstands, no less the penury of speech: therefore compelled by necessity I shall use comparisons by no means of the lowest, if in some way even by the supreme endeavor I could complete the series of this wonderful passage, and of the strenuous battle of the invincible Virgin Columba. Of the most blessed Servatius indeed, who pertains to Christ in the fourth ^a degree, it is held, that from Jerusalem ^b, which is in Arabia, to Tongres a most solemn city of Teutonia by divine ordination through an Angel he was led, and there the See being vacant was ordained Bishop. He while he spoke spiritual things, was understood by all, but all the rest through an interpreter: and on the day on which he had received the Lord's Body, he used no bodily food. On account of the malice of the inhabitants thence cast out, he came to Maastricht; where he foretold many things by divine revelation. To him seeking Rome and thirsting on the way God opened a fountain, and an Angel brought a cup. To him reclining upon the earth in the fervor of the sun, an eagle stood by, protecting him from the rays with one wing, by the motion of the other stirring a breeze. To him entering the city without human attendance all the bells rang of themselves: and when at length he had more happily fallen asleep, the Angels did obsequies, or led out as Peter, and those who had piously received him were preserved from disaster. Again from the Acts we have often heard read of the Prince of the Apostles, that loosed from the chains, with which bound he was kept, straitened by guards and shut in a dire prison, yet straightway shod and girt and surrounded with garments, he followed the Angel of God, not knowing that it truly was done. Going out afterward the first and second guard, and the iron gate opened of its own accord, they proceeded one street; where it is said that he returned to himself, and that the disciples likewise were amazed. Two miraculous modes therefore we have described, according to our investigation; one, as the Prophet from Judea into Babylon, namely whose body acted in the state of gravity participated the dowry of agility, which is of the glorified man; or because to the Angelic nods the bodies obeyed to local motion, as in Peter.

[66] B. Columba therefore passed from Rieti to Spoleto, the doors of her house and city being closed, the garments left and no one knowing. She comes from Rieti to Spoleto: Some had narrated to the hermitage of a certain holy man, which is on the top of a mountain contiguous to Spoleto, that she had been translated thither in spirit, and thence after colloquies of the holy man descended alone. Some affirmed, that a certain woman had seen her on the way, following a certain great dog: but some in the wood beheld as it were the shadow of a religious passing. But when afterward we ourselves more diligently questioned her, she answered: "Father, I had given myself to my wonted prayer; I know not by whom stripped of my former habit, and forthwith reclothed with other garments ^c: likewise by what way I came thence or how, I am utterly ignorant. she herself ignorant how, only remembers I remember only, that not far from a certain city ^d I met a certain man, persuading me that I should turn aside to his wife and daughters: whom following, I entered a certain house out of the way, in which there was no one, and when I had asked about the wife and daughters, I acquiesced in him saying, Wait here, quickly they will return." Indeed although she passed by a slippery way, she was led aside from the way into a house contrary to piety and an enemy of chastity, yet the snares were augmented by the event, that the prince of darkness and the satellites of death might more strongly assault the citadel of innocence, and the robbers of virginity be rendered more attentive. Therefore it is not to be passed over, that at the same time the only daughter of a certain noble of a province of the Kingdom ^e, seduced by a man of religious opinion, had strayed from her homeland: whom her father, with zeal and likewise the diligence of a sagacious office, had insinuated to the Rectors of the regions round about to be investigated by cautious observation: he had described her age and effigy and all her disposition, only with promised expenses. But when it became known to certain young men and petulant youths, who, intent no less on avarice than on wantonness, greatly desired secretly to find her, that first they might be able to satiate themselves with lust, therefore they had chosen a house out of the entrance of the way, where conveniently also they could have hidden violence.

[67] It is worth while here to make mention of that most wicked Consular Pascasius, that she might be tempted like SS. Lucy, who against the most noble Syracusan Virgin of Christ Lucy said obscene and attempted nefarious things: to her indeed he had lyingly objected, "Thou hast spent thy patrimony with corruptors, therefore thou speakest as a harlot: but I will cause thee to be led to the brothel, and when thou hast been a strumpet the Holy Spirit will flee from thee." He afterward bound the most filthy pimps of design; "Invite the people to her chastity, and cause her to be mocked so long as until she be reported dead": which when they had attempted, the Holy Spirit fixed her with so great weight, that she could not at all be moved. By office those impelling failed in strength, and the Virgin of Christ persisted immobile. Our proposition is built up also by that sacrilegious Prefect, Agnes and Columba Martyrs. who to the noble Roman Virgin of Christ herself Agnes, thirteen years old, enjoined, "Either sacrifice with the virgins of the Goddess Vesta, or thou shalt fornicate with harlots": he bade her at length to be led naked to the brothel: yet she is covered with her hair and from heaven a most white stole, and the brothel is made a place of prayer and shines with immense light. We read moreover of B. Columba Virgin and Martyr, who was renowned at Sens about the years of the Lord 274, that she was led to the brothel, and exposed to a most filthy youth, but is defended by a she-bear, and he converted, and she praying is beheaded. The spouse of Christ blessed Columba, nefariously shut in the house, She giving herself to prayer endowed with dovelike simplicity, defrauded of the consolation of that man's wife, was free for prayer, not unmindful of the Doctrine of B. Catharine of Siena. "Have we not," said she, "a Spouse, who can snatch us from the hands of the impious, and amid the foul crowd of men guard our chastity? If otherwise indeed, Agnes and Margaret and other holy Virgins would never have acquired the crown of martyrdom." That wretch the youths being called together returned, by lot carrying the things opportune for revelry: and entering the house feigned an excuse about the women, nor had he presumed to set forth base things: he nevertheless invited her placidly to refreshment, and greatly wondered that she altogether neglected to take anything.

[68] And when the accomplice companions had assembled, they suspected likewise that she was of the Kingdom, those supervening she answers ambiguously, since she bore certain indications of nobility, and was of that assigned age and elegance. Festively indeed

with bland words they flattered her, with feet stretched out and head let down: of her name afterward they inquire, and of her homeland, and whither she was going. Who foreknowing the impending peril, in spirit praying was silent with her mouth: at length to those insisting more importunately, whether she were Claretta of the Kingdom, weighing her words more maturely, she answered: "I indeed am Clara of the greater Kingdom, and I set out thither whither my Master has called me." If anyone so profane should say, that Columba had lied; let him hear him who also assisted her; "I am ^f Azarias, son of the great Ananias." Those insisting burned, and one allured for the other; promising garments and necklaces, they showed the perils of the sword and the protections of favor, and feigning prayers redoubled sighs, that she would at least please those most devoted youths so secretly and so cautiously to assent at their pleasure. Nevertheless by divine protection they were compelled to be restrained from the conceived impulse, and tries to lead them away from the conceived crime. on account of the honesty and modesty which shone in her: and the documents which she prayed, namely of the offense of God, and of the pains of hell, of momentary lust and everlasting plague, and that the filth of the wretched flesh would teem with worms. Nevertheless oppressed by passion and trembling with incontinence, they hasten lying to reproaches; namely, "After thou hast been defiled with thy lovers, and like a harlot satiated, thou feignest abstinence and persuadest chastity: but willing or unwilling, whether right or wrong, it behooves thee living or dead to succumb to us." But Columba confiding in God, the battle being declared, girded fought with raised feathers: "Nor shall I be polluted," said she, "with your filth: indeed I have an excellent guardian of my body." And when they had rushed upon her with violent hand, raging with libidinous ardor, they failed in strength, and her as if marble they could in no way move: and if from endeavor he pushed, she yet was rendered immobile. Who for the straits raging tried to strip her: and when they perceived a certain little tinkling, they suspected her to carry money: but opening her bosom, they found wrapped an image of the Crucified, the Relics of Saints, and a scourge of little chains. Cutting further the garment, and having seen what she bore under her garment, they saw her naked girt with two iron circles, of the circumference of three fingers, of which one encompassed the other. They had been amazed before that she was likewise wrapped in a hair-shirt, and from the neck cutting the breast the little iron chains. Forthwith by the Lord struck back with too great terror the young men fled, they are divinely smitten, and died in a short time. That wretched man last had withstood them, compunct of his crime, and kneeling begged pardon, even unwilling, saying: "I perceive that thou art a Holy woman and a religious woman: I ask, pray for me and for my daughter who lives in a monastery, and for my wife who died." Morning being made, she joins herself to those going to Foligno. she showed herself a humble and chaste companion of the journey, even to the suburb of ^g Trevi. Where to certain women seeking Foligno she dismissed her companion, and amended his life for the future. And when it became known to him who she was, from Perugia he more devoutly obtained from her a little book of the penitential Psalms.

CHAPTER XXV

[69] Above we premised certain visions, of which the mystic interpretation is almost openly expressed. And how all these things were foreshown in the foregoing vision, It befits nevertheless in narrating, to offer the found combs to spiritual persons by passing through, that they may suck the hidden honeys by ruminating ^h. For the sacred delubrum indicates the homeland, which likewise is the beginning of generation, as also the father. The saying is like to this: "Go out of thy land and kindred, and come into the land which I shall show thee." Gen. 12:1 Thence the broad and straight way signifies the manifest innocence of life. But the calling of the spouse, the grace of God and mercy: but the assistance of those Saints, are their patronages, and the salutary institutes of her religion, in which by warring she exulted as a giant to run the way, which Perugia terminates, where she bodily rests: the eminent church, is the supernal Jerusalem the celestial homeland, where she was awaited in the glory of the Saints. Again, the image of the Crucified eminent on high, showed the victory and triumph over the old serpent; the arms fixed, firmness and constancy in the battle; the affluence of blood, the fruit and reward of her works. The pilgrim's staff, is the Cross of the poor Jesus Christ, which it behooves each one willing to follow Christ to take up. What she had prophesied of her parent, is afterward fulfilled: for as S. Monica S. Augustine, so at length her mother too follows the journey and the footsteps of Columba.

[70] But the properties of the dragon and the lion But of those monstrous animals, we gather the snares of Satan, of which that holy Spanish Bishop, by the Psalm, "He that dwells in the help of the Most High," had described the perils of this hell, and woven the history of the deed, and subdelegated to himself the prophecy of the crown. For the physicists describe the dragon greater than every living thing, crested, furious, pugnacious, contagious with fiery breath, pestilent with tongue and gall, of most sharp sight, hissing with short mouth, dwelling in caves and sand, swimming in sea and rivers, flying in the air, seeking the senses, devouring by its voracity the beasts of the earth and the birds of heaven: they relate that by the force of its tail it prostrates the elephant, and is mocked by a roasted bird set upon a spear, which while it pursues they kill it, and it is made food for the peoples of the Ethiopians. Likewise they call the lion, proud, strong, atrocious, bold, horrible, swift and fetid, fearing fire and the white cock, and they affirm that sick it eats an ape. The Saints interpret the dragon as Satan, who indeed is huge by instance, he shows fit Satan. pugnacious in encounter, contagious with fiery breath, with his tongue he flatters by alluring, with his gall by suggesting he afflicts the violence of threats and slaughter; of most sharp sight, because he is by envy most wicked: by hissing he oppresses and annihilates, what rises by word; in caves he dwells and sand, namely in uncultivated and unfruitful men; in the sea he swims and rivers, namely in the worldly and voluptuous. He flies by pride and sudden temptation, he seeks the senses, namely the understanding and affection; utterly voracious, because insatiable of souls, since he reckons he has done nothing if he has not wounded a soul; the beasts of the earth, that is carnal men he devours; and the birds of heaven, namely religious men: atrocious by cruelty, bold by presumption, by which he presumed even to tempt Christ; fetid by infamy, horrible by fraud. By the force of his tail (this is lust) he prostrates the elephant, namely great and chaste men, renowned in doctrine and religion. We have lately proved him mocked by the roasted bird, namely by Columba, set upon the spear of the flashing Cross and of the Gospel, and scorched by the squalor of penitence, killed likewise. In that one before ill-accustomed, in whom Christ would afterward live, we recognize the food of the converted sinner, when justified he is strengthened by the temptations of the devil and profits. He fears fire, because he shudders at the charity of God and grace; and the white cock, namely the chaste preacher. Sick he seeks the ape, because when he is repressed he recurs to hypocrisy. What likewise the howlings, the stench of foxes, the winding gait, and the skin and proper nature of the wolf insinuate, the present history will teach: and what those rapacious hawks and fetid birds signify, will be made manifest in what follows and of the multitude of those waiting likewise and of the ministers. Since these things might seem to some superfluous, with their leave I would say it, yet to us they seem opportune: because thence perhaps there will be occasion for them, by their own genius more clearly to resolve what is less well said.

CHAPTER XXVI

[71] In haste at length B. Columba pursued the journey of those women added to their company, and in spirit and silence meditated celestial things, and everywhere before the found images of the blessed Virgin kneeling prayed a little. Approaching Foligno, The women as it were disdained, and reckoned her a vagrant, and perhaps unchaste. And when they had approached the city, there was returning from the hunt a cohort of several insolent youths, hissing and even unchastely speaking against them. Of whom one extended a rash hand near upon B. Columba, as if he wished to touch under the fringe of her garment: she is rendered invisible to impure youths: but straightway compunct in his heart, he was repelled with terror and trembling, which afterward he himself, begging pardon with tears, reported. When moreover they had advanced a little more, those going back assembled to snatch her away by byways: to whom returned she disappeared. For struck with blindness, even her present they did not see, kneeling before a certain image of B. Mary in the middle of the way. They insisted with goads and threats upon those women, where she was or whither she had gone: who trembling with fear, protested that they knew nothing at all. Indeed as Elisha had induced blindness on the Assyrians, and Clement ⁱ on Sisinnius; so their eyes were held lest they should see her by the virtue of God. Likewise those going before, the women followed and she likewise: and she came to Foligno. There she sought a certain pious man meeting her concerning the church and monastery of S. Catharine: Led to the nuns of S. Clare who cautiously by ways near the walls led her thither: and the gate of the enclosure of the monastery opened of its own accord she freely entered. Whom when those Holy women saw, they greatly wondered, namely how she was present: and that she had an entrance unknown to them. But to them inquiring, who she was, and whence she had come; she professed herself a Religious, the rest she kept silent. Indeed a certain matron of the older ones received her into her cell. Those Holy women indeed were of the profession of S. Clare: but the church is dedicated to S. Catharine the Martyr. And when they wondered at her silent, and entered the gates being closed, meek, and beautiful, greatly intent on prayer, they were the more amazed that she took no food: some of them suspected, that she perhaps languished with the passion ^k of love. Wherefore they offered her bland smiles, and words of wit, and exhorted that she would not perish by fasting: and with a certain pious violence the head being thrown back and the mouth opened with the fingers they tried to put in with a precious spoon an anise confection, which yet let down she rejected. Nevertheless assenting afterward to their piety, she abstains from all food. one of the days she withdrew into the cloister; where beholding watered lettuces and herbs, she asked vinegar: with which infusing the tops of the herbs, by licking she sucked, and drank water. At length to those sitting as an Angel of God she set forth divine colloquies, and so far burned, that she led all into tears of compunction.

[72] But a certain familiar of the monastery, not at all chaste, beholding her, carried to the Praetor as if she were Claretta the fugitive, judged her a diseased sheep, the food of wolves: for what each one feels in himself, for the most part he believes in another. He came therefore to the Governor of the city, and as a horn of the devil, began to make horn-notes in his ears, namely that a beautiful and unknown young woman had come. Who sent thither the Praetor to investigate and cautiously draw out, whether she were Claretta of the Kingdom, of whom we premised; and conferred on him the indications of age, described the effigy and skin. Who after by diligent inquiry he had discussed, from several circumstances judged her the same. But she smiling said: "Of this you bind me, whether namely I am Claretta of the Kingdom. I answer, that I am Clara of the greater Kingdom, at length she declares she is Columba but not that one whom

you seek." Again to those affirming from conjectures her the same; at length she said: "Truly I am Columba of Rieti of the penitence of B. Dominic: and I go thither whither my master calls me." Moreover that nefarious horn-blower, dishonestly lying, objected: "Does this love-smitten one obey the Brothers?" which afterward he paid for, compelled to preach her even unwilling. They took care nevertheless that she should be kept there, until from Rieti they should be made more certain, whither they had given letters. And when it became known to those, that elder Brother with several confreres came with an armed hand, and after enduring injuries from her brother with the purpose utterly of extinguishing her. But when he came to the gratings raging he blasphemes: at length her afflicted with many contumelies (alas for grief!) harassed with various injuries and revilings, and also basenesses, the innocent and most patient one he left there. Who advancing in the piety of divine worship and the fervor of charity, became to the whole city a wonder, so that almost no one remained, there left, who did not come thither to see her. Nay also those Holy women themselves more cautiously observed her, some out of charity, some from admiration of the popular spectacle, some on account of the efficacy of her word: and watching they peered through the chinks at what she wrought in the night. Meditating indeed and praying, sleepless at night, scourging herself frequently, she is to all an example and a wonder. all reported: but that matron herself who had received her, both by an efficacious word and with tears and affection attested in Christ Jesus to several persons, and affirms even to the present, that she had several times seen in her cell that Columba, the blessed spouse of Christ, praying, lifted from the earth into the air above the height of a cubit and a half, leaning at all on no bodily support; as afterward by several Religious worthy of faith and Prelates we were certified. Meanwhile so far by God's virtue she profited by her exhortation; that they terminated certain inveterate and crooked customs by the divine law, and for the future were changed for the better; so at length they worshipped her with veneration, that to their Superiors forthwith by letters and messenger they insisted, that she be set over them and the monastery.

[73] At that time the subdelegated President there of the Convent of our Order, The Dominican Vicar comes to her, reproved by vulgar objections and likewise complaints, altogether alien from the mystery, came thither rather to complain; and objected concerning her departure, reprehended concerning the place, and lamented concerning the tumult, as if Religion had neglected her. With these favors therefore of charity and aids he approaches her, and bestows the refreshment of pious consolations. The handmaid of Christ prudently answered and humbly. Concerning her departure she said, "The master himself, the master himself." Of the place: "I am ready for all obedience: with these Holy women may God do mercy: to whom I was perhaps a burden, and on my account they received many inconveniences"—yet the bystanders were not free from tears. There indeed she was eighteen days: at length with two venerable matrons as companions she came to a monastery of the Order, namely to holy Mary of the People, and persuades her to pass to a monastery of her Order, where she remained a few days. Indeed at that time by the nod of God her parent Angelus Antonius, who greatly deferred to her in Christ, came with one young cousin a Brother of the Order: there returns likewise the Prior of the place of Capello, who had received her to the habit: with whom it was decreed to pursue the calling of God. The spouse of Christ had indeed foreseen in vision the way, but was ignorant of the determined place: whence the Prior judges she is to be led to Siena, she affirmed only, "To S. Catharine": but he interpreted the city of Siena, where her sacred head ^l was venerated.

[74] She nevertheless insisted with them for departure as quickly as possible, lest she be impeded by the Holy women and the people, who had attempted on account of her sanctity to retain her with them. Therefore that Prior, and her parent, and B. Columba, together with the cousin Brother and one venerable matron, at dawn secretly departed thence: and they pursued the journey even to that most sacred church of S. Mary of the Angels ^m in the suburb of the city of Assisi, in which she prayed long. Rising afterward they walked toward Perugia, and had advanced a little. but turning aside toward Perugia, But that Prior, who perhaps with the Brothers of the place had delayed, calling back followed, because he had doubted to pass through it; and would have turned aside from the territory of Perugia. Who forthwith answered, "I know that this is the way, let us walk by this." At evening at length they came ⁿ to the Tiber, to the gate of S. John, by which they were crossing. But those who stood around, the millers of flour, cried out against the old man, she is injuriously stopped at that bridge as if he had led them astray; and tried to extort money from him, and said certain nefarious things. Blameworthy indeed that kind of men and rash! To those telling the truth of the matter reproaches were given with threats, and they suspended the journey of the women: whom together with the father a certain wife of an excellent merchant ^o meanwhile received under faith in the suburbs at a farm [p] into her house, and the venerable Prior himself ascended to the city with another Brother. I remember to have read, that in this same place B. Francis then a youth with several confreres was consigned to prison, where once St. Francis was captured: which also we premised opportunely: because therefore perhaps the handmaid of Christ had foreseen that she would go into the desert beyond the Tiber water, and that St. Francis was to be imitated by her in many things. Of him indeed we read, that he too renounced his father, and even his garments; and that certain wicked ones, after they had pressed him with snows, reproached him, "Lie there, rustic herald of God." Thus at length the Virgin of Christ by men of this kind unworthy, with her so pious and honest company, for Christ is reproached and reviled and detained for another day.

CHAPTER XXVII

[75] I have thought it not to be omitted, but rather here to begin our ingratitude. The Brothers of Perugia denying help, For that venerable Prior was of Foligno, and a fifty-year-old, and had presided laudably over several Convents of the Province: he turned aside to the Convent, ran to the Prior and the chief Professors, and with the older Brothers known to him he longed for a refuge, who indeed with the Magistrate and chief men of the city were eminent in authority: before whom when he set it forth they shuddered, who, which is more severe, seem to have held him suspect, nor replied for the wretched ones. Yet the pious Father, confiding in God and the sanctity of B. Columba, testified the best things of the Virgin of Christ, and narrated her virtues. yet the passage is obtained from the magistrate: Yet they being unwilling to hear at all, he himself with the chief men obtained free passage: with a safe conduct. Morning being made he went down to the bridge, and the mandate being exhibited in writing, they, although raging and unwilling, at length yielded. But she who had received them with pious hospitality, a sagacious woman, having experienced the sanctity of B. Columba, thence venerated her with most devout affection. But certain fierce youths, petulant and wicked and famous for allurements, late at the chief man's had overheard the cause of the venerable Prior, lascivious youths lying in wait for her chastity, and accomplices of crime assembled to snatch her from the middle of the way, rashly presuming even against the decrees. In the morning therefore they go out not far from the city, with drawn swords mailed, seven satellites, the company of certain others following; and they lay in wait secretly, watching the way. And when the spouse of Christ had ascended the hill, she had now with all her company sat down in the middle of the way; and exhorted her parent and that matron to be refreshed a little, and offered of those things which they had brought with them, and likewise assented to the Prior himself and the cousin. Then those wicked ones who had hidden themselves attack on the way, with evil mind and most evil heart. Whom when she saw, according to her dovelike simplicity she likewise invited: and offered them [q] zizyphas, jujubes they call them, which she kept in her lap. But they receiving them, forthwith compunct again, and from the preconceived crime were changed into all manner of reverence; and seized with a certain divine terror, departed amazed. But those associates who beheld in hiding, reproached them, "Alas! spirited youths, let us rejoice over the prey": yet they the more wondered, and attested the miracle of the virtue of God, afterward begging pardon: and made it divulged in the city.

ANNOTATIONS.

p. The same Caesar from the Processes here adds, that that house was contiguous to a tavern, in which a certain wanton youth having espied Columba, at first perhaps coming thither for the cause of seeking lodging, seized with impure love, presumed to bore through the wall between his chamber and hers, to make himself a passage: but the hole being begun so far that a hand could be passed through, that this hardened on him. Which she observing, when the name of Jesus being invoked and the sign of the Cross impressed she had freed the wretch, he himself returning to his heart, sought and received the religious habit.

q. Zizyphae, in the apothecaries' shops Jujubae. But Albert adds that there were in the Processes those who call them Roses. Indeed at an alien time, namely in the month of September. But Zizyphae are a kind of smaller plum or olive brought from Africa.

CHAPTER IX.

The people of Perugia, Columba being honorably received, build a monastery, and in it she herself makes her Profession.

[76] By the multitude poured out to meet her It is wonderful for certain what we have said: but I think what I shall say is more wonderful. Indeed the victory of this battle being completed, straightway, no one preaching or persuading, the popular multitude of the city of Perugia was moved of itself, saying, "Behold a Saint, Behold a Saint comes, let us go out to meet her." Men and women and little ones by troops ran to meet her, and bringing her ^a into the city of Perugia, rejoicing and festive, in a certain common house ^b of the Sisters of the penitence of S. Dominic with pious honor received her. She was then clothed in a white tunic, according to the form of that habit; and a black mantle, which they call ^c a mantelline. For Perugia, a most ancient city, is the metropolis and conspicuous ornament of Umbria, she is brought into Perugia: of a most ancient people, which is the more eastern part of Tuscany, renowned, of all middle Italy. Perugia itself is the blooming flower of the mountains, which begets very strong men and comely women; the mother of laws and mistress of warfare and of all good arts. It is possessed of a purer air and breeze, rich and fruitful in soil, irrigated with the Tiber waters, walled with vineyards as a sea, pleasant with grain besides oats, and every fruit, and renowned for the most fertile lake Trasimene. Fertile are the glades for hunting wild beasts and the groves, and with its rocks the olive-groves grow fat. Perugia, ever a most faithful citadel of the Apostolic See and of the Lamb. O happy Perugia, now gifted with happier prerogatives by the Lord Jesus Christ. To thee indeed divinely B. Columba is directed, that thou mayest be possessed of an abundance of celestial gifts and salutary graces, which the author congratulates her, and mayest experience innocence and piety. But thou too, O happy Columba, rejoice, who like another Job in the land of Hus, where thou art proved by patience, and of a homeland so pleasant hadst made for thyself a desert. For as that most noble Roman Alexius, secular felicity being despised, by a certain wonderful departure, in the despised place at length of his paternal house, after the revilings of servants, by patience (so to say) inexpressible and humility triumphed over most proud Satan: so also thou pious Virgin, in the despised place of the house of thy Patriarch Dominic, by the goads and contempt of fellow servants as it were of bruised aromatics, an undivided Dove thou hast burned thyself to Christ in the odor of a holocaust, consummated by persevering sanctity.

[77] The city therefore is set upon a mountain, and the lamp upon the candlestick. Not indeed by chance, but for the sake of a certain benefit, B. Columba came to Perugia. Indeed at her birth, again applying to her the properties of the Dove. it had been foresigned by an Angelic indication, and by repeated oracles was expressed. That namely we might in no way think to be neglected, what is set forth for the greatest gift, and is mercifully bestowed on us by God. And we premised from the beginning, as the philosophical writers narrate, certain properties of the Dove, now more opportunely to be set forth. For when the holy Doctor treated of the Dove, he said: "The Dove a simple animal, lacking cunning and guile, by its properties signifies the gifts of the Holy Spirit: which indeed dwells beside streams, that thence the hawk being seen it may plunge and escape: which pertains to the gift of Wisdom, by which the Saints reside beside the streams of divine Scripture, that they may escape the incursions of the devil. Also it chooses the better grains: this pertains to the gift of Knowledge, by which the Saints choose sound sentences with which they may be fed. Again it nourishes others' young, this regards the gift of Counsel, by which the Saints nourish with doctrine and example men who were young, that is, imitators of the devil. Likewise it does not tear with the beak, and there follows the gift of Understanding, by which the Saints do not tear good sciences, that is, do not pervert them after the manner of heretics. Likewise it lacks gall: whence is signified the gift of Piety, by which the Saints lack irrational anger. Besides in the caverns of the rock it nests: in which it shows the gift of Fortitude, by which the Saints in the wounds of the death of Christ, who is the firm rock, place their nest for their refuge and hope. It has nevertheless also a moan for song: this pertains to the gift of Fear, by which the Saints are delighted in groaning for sins": all which the pious Columba had obtained; inasmuch as she ever wrought such things.

CHAPTER XXVIII

[78] All the pious women loved her and the noble more, and there was so great a frequency of the people as if they had received an Angel of God. There amiable to all By a certain pleasantness of words she sweetly drew all to Christ. Each one wondered at her abstractions, and how as if of stone she was stabilized and spoke with tongues. For with open eyes, with stretched neck, sometimes prostrate on the ground or kneeling, after several hours or a day, sometimes days, returned to her senses, and admirable on account of her frequent raptures, she openly refreshed the bystanders with salutary eloquence. But if anyone craftily observed her, he was conquered by her Dovelike simplicity, nor were they satiated with the wonderful sweetness of her mildness or the affection of charity. On one day when she prayed before the altar of B. Mary, afterward rapt, there came one Brother with letters of the Reverend General ^f of the Order obtained from the Community of Rieti, that she should return thither altogether. the people of Rieti seeking her again But the pious Columba meditated on celestial things, and made immobile answered nothing. But he, importunate with avidity, seized her head, and tried to rouse her, not without violence, though in vain: when afterward she felt herself released, greatly about the neck she remained bruised. Indeed when this came to the ears of the common people, meeting the guards, they sent away the messenger empty: and forthwith the chief men and the Magistrate of that renowned city decreed, the people of Perugia determine she is to be retained by no means to neglect a Virgin of so great sanctity, but rather to follow her with all cult and veneration: and expenses being given from the public treasury, by the decurions of the people, they wished a cloister to be constructed, congruous to her virtue. Certain noble and generous Ladies of their own accord offered a liberal sum of money, for the building of the place.

[79] The first part indeed of our city, namely the Gate ^g of S. Peter, the Nobles and the common people alike, assembled in the chapel of S. Herculanus at the sound of the bell, and a monastery to be built for her, Lord Troilus Ballionus, now Bishop ^h of Perugia, preaching: who being more maturely consulted chose four upright men of the said Gate, who should preside over the care, and diligently provide concerning the place and site, according to the pious good pleasure of that B. Columba, where pious girls might holily and religiously serve the Lord Jesus Christ, according to the form of the Rule of the penitence of S. Dominic, and the institutes of S. Catharine of Siena, and the instruction of that blessed Mother Columba. Several built monasteries had been offered her, which yet the pious Virgin refused; and supported by the first favors, she would not consent to the inconveniences of others; but rather fulfill the precept of Christ Luke 10, "Go not from house to house": wherefore on the soil of her own Religion, to the praise and glory of Jesus Christ, she consecrated the cloisters of penitence with the holy beginnings of her works. But those who had been set over it, piously and liberally bought the neighborhood and founded the monastery, which that pious Mother B. Columba dedicated to Jesus Christ her excellent spouse, which she dedicated to S. Catharine of Siena. and to holy Dominic, and to the holy Catharine of Siena; with whose most renowned title marked she named it. It indeed is the house upon the rock, and the church upon the mountain, which in the sacred delubrum of Rieti she had foreseen: to construct which of living stones, the Lord Jesus Christ had called her, in which also she was renowned for many virtues.

[80] But although our Lord Jesus Christ, Certain elder Masters of the Order, according to His paternal charity, sent His own to passions, and not to the joys of the world; and one is reckoned the nearer to Christ that he may conquer, the more he is tribulated, as Chrysostom says, that the greatest tribulations are the inseparable companions of virtues; whose works nevertheless we ought to have cultivated (I confess our fault) we rather tried to extinguish, against that which Paul admonishes to the Thessalonians 5. Indeed the old too are not firm in any new thing, as the holy Doctor says; both on account of the presumption of wisdom, by which they do not believe others; and because it is the natural vice of the old that they be incredulous, incredulous of such great wonders, because they have often experienced themselves to have been deceived: therefore they ever speak with "Perhaps," or "Almost," adverbs of a temperative and dubitative mood: but he who is incredulous acts unfaithfully. Isaiah 21. Plainly certain of the elders of our Convent, Professors of sacred Theology, perturbed, disdained to hear of her, whatsoever even piously reported; arguing, and crying out as suspect novelties and superstitious, and slandering objected that they wandered for gain as hypocrites under the name of piety: they tried nevertheless cautiously to send her away, suspecting at length the confusion of the Order and Convent. they hold her things suspect: but in vain. Likewise many affirming, that she neglected food and did not eat bread, not believing they reproached, that perhaps nourished somehow with artificial mixtures she pretended and displayed a supreme abstinence almost feigned; and they would have wished her to be kept enclosed in the contiguous monastery, that they might experience the fact. And so by their incredulity before the chief men they seemed often to repropose her as suspect, the more strongly the more they were eminent in literary authority.

[81] Nevertheless although they resisted with uproar and laughter, God assenting, all the Magistrate and the common people of the people followed her more devoutly: the people of Perugia beware lest they lose her. on account of which they too were compelled, willing or unwilling, to applaud and obey that pious Virgin (so arduous was this business reckoned), and also by civil decree to another of the elders and a fellow citizen the care was entrusted of watching, lest in any way she should depart hence, or anyone should snatch her from us, by whatever even pious suggestion. Which without doubt was opportune, because even the more renowned cities of Etruria had attempted to take her away in more than one way, and that more sagaciously procured. For caution indeed we licensed that Prior and sent him away prudently (for the father and the other company had now returned) and she only remained with us. and therefore they dismiss from them the Prior of Rieti: But the pious Columba groaned for that Venerable Priest, yet did not withstand, since indeed by favors he had prevailed; but in all things humbly obeyed her Superiors. But to her care and spiritual refection of the Sacraments and of the word was deputed the Master of the College, together with a certain venerable Bachelor of sacred Theology. Indeed the President at that time of the city of Perugia was a Doctor

[82] For often thus affected she advanced kneeling, calling out, "My Master, my Master, The manner of her acting in her raptures is explained, or My Jesus": she conversed afterward, as if she beheld Magdalene, whose name she repeated: prostrate at length she prayed too long, and rising afterward kneeling or standing, and with open eyes, the eyelids altogether unmoved, nor suffering anything from flies running over them, often the color of her face changed, she bore certain nods of holy veneration. And when she had thus protracted too long, as if she had chewed she moved her jaws, and turned her tongue about; and I think, that she might soften it dry from long abstraction. Then also rapt she broke out into words, namely of prayer or of the colloquy of the Saints, not otherwise with continued sentence and varied sayings. Often she redoubled sobs and broke out into tears, and insisted for the ecclesiastical state and the popular peace. At length as if awakened from sleep, she sweetly addressed the bystanders, consoled the afflicted, admonished the wretched and calamitous. Merciful God, who (as S. Chrysostom says) to sad things mixed even certain joyous ones (which He certainly does to all Saints) nor permits tribulations or joys to be continual. and the care bestowed on her by two married persons. For a certain excellent Doctor and most renowned Master, together with his generous wife, adopted her as a daughter as parents an orphan, to whom for certain by a most sweet zeal of charity and likewise affection of humanity they were joined; who although she required scanty things, yet whatever opportune things they liberally procured for her: and they were to her an assiduous solace and refreshment, and no less afterward to her and the pious college of her Sisters, and they ever venerated her, and most lately more devoutly.

CHAPTER XXIX

[83] At that time the most Illustrious Lord Caesar Borgia (now Duke Valentino) a young man, among the Nobles of the Studium of Perugia gave his labor to the sacred laws: The resuscitation of a certain infant being announced, who while with his most prudent teacher and a notable company of familiars, for the sake of solace had come down to the little green garden of our cell. And when after the custom we had departed thence glad, and were passing through the church; we beheld an assembly of women and a frequency of men around B. Columba, at the altar of S. Catharine of Siena. But the noble man Grifo Ballionus, who with several confreres had assembled to the spectacle, as quickly as possible adverted of the most Illustrious Lord Caesar, with a loud voice cried: "Most Illustrious Lord, Blessed Columba has just now resuscitated this infant by her prayers." And Caesar, "Well; Master Sebastian, do we wish to ring the Bells? for this miracle is most evident." Forthwith I withstood, the incredulous author persuades to suspend his judgment. saying, "By no means, Most Illustrious Lord: lest perchance it should turn to confusion for us: for this Sister is a stranger and a pilgrim, and a novice in Religion, and what she is we still know not: even if they say that she eats not, and is holy. I indeed know and it is held for certain, that Christ both ate and drank, to whom also believing I adhere. If perchance she be with S. John the Baptist: yet I doubt. Indeed great is the malice of men and especially of women, and various are the arts of deceiving, so that they even change minds and alienate spirits. Suffer, I beseech, let us experience of her, observing at least for ten years; that if indeed this woman be of virtue and sanctity, we may more securely affirm it."

[84] Nevertheless all attested that she had restored to life and health an infant almost lifeless and exhausted. Another dying Therefore, since the wife of Francis Gregorius the Merchant, a citizen of Perugia, whose granddaughter at the bridge of saint John by night had received B. Columba into her house, had a son an infant, who had labored with a three-months' sickness; and very attenuated, destitute even of the motion of his members, had been condemned by the counsel of the physicians, inasmuch as he could not now lick anything: cataracts also had oppressed his eyes. And when his mother herself awaited his death altogether and lamented; a certain pious woman who was there, said: "There is at St. Dominic's a Sister, who eats no food, and does many signs of sanctity: if thou shouldst send him to her, perhaps he will be cured." Who at length assenting to the suggestion, assigned him to a nurse to be carried thither: yet she thought he would die before he came thither. But when the infant presented to her B. Columba had seen, Columba receiving him in her lap, so deformed and as it were a piece of wood; she asked what it was. They answered, "It is the son of a certain honorable mother, who very lately bore another also." Of whose calamity the pious Virgin taking pity, received him in her lap: and when she had handled him a little with her hands, she anointed him with the oil of her lamp with the sign of the Cross. Moreover she loosed the rattles and corals which hung about the infant's neck, in which she put certain little signs of her own, numbering some in the name of the most holy Trinity, and of the wounds of Christ, noting also the joys of S. Mary and the choirs of Angels, and bound it to the infant's neck. Then a jujube chewed by her she applied to his mouth: she sends him back sound to the mother. which straightway the infant himself swallowed. At length before the altar of S. Catharine of Siena in the church now presented, she restored the sick one to the nurse, saying: "Tell the mother, that she suckle him." Who plainly from then resumed the beginning of life and health, and the repair of his members and of his motive power. The mother herself at length beheld the contracted and scorched skin cut by little chinks, and like pieces of bark to be peeled off, and a new skin to loosen, and a milky one to whiten, and the reblooming flesh to grow young again, and all the members to be filled, and the eyes to be wiped of the cataracts. He convalesced in a short time, and now grows up, endowed with virtue and elegance.

[85] The fame therefore of the sanctity of this blessed Virgin increasing, The Brothers do not approve girls to be received by her: many girls flocked together, even noble ones, that they might follow her discipline. Yet the elder Professors of the Convent tried to impede it; objecting many things, which could befall crooked, more maturely to be weighed: both since it was alien from the Rule of the Sisters of the penitence to receive girls, but only widows of good fame or of advanced age: and because the place of the Sisters was narrow and poor, and lacking enclosure, without which such persons cannot be cautiously enough guarded, especially if there be a great penury of approved matrons. For if they had had certain circumspect women, instructed in regular government, that business could have been more easily conducted: or at least some generous and venerable woman by her probity would guard a college of this kind. The Elder indeed shuddered no less, because the Convent itself is the seat of a studium, and he presumed otherwise of the youth, and was anxious about her perseverance at Perugia. But when he had conceived nothing of the nod of the Superiors, yet they are compelled to permit it, as a friend he followed her; yet craftily he observed looking round on every side, interpreted each thing doubtfully, and held in suspense whatever was best. Nevertheless by the nod of God it behooved to condescend to the pious prayers of the more devout people, and to obey the bidding of the powerful, who had promised to provide concerning the place and provision and the rest of opportune things: for they greatly confided in her prudence, more amply in her sanctity. She indeed the excellent Virgin chose the collegiate norm of S. Catharine of Siena, which is founded on the Rule of the penitence of S. Dominic, the rite of the colleges of Tuscany being admitted: and which she described an Apostolic life, and by morals approved, and she herself prescribes to them the form of life and habit. and persuaded to all. She willed the Habit of that Rule, and the use of the mantle over the head especially in church, as becoming much the honesty of girls. She was girt over the tunic with a strap, as is the custom, according to the dispensation of the Order. She had moreover a tunic closed up to the throat and neck, and the throat veiled and the ears, and woolen little tunics out of devotion to the holy father Dominic. Underneath indeed she had a scapular, by no means without, lest either by her cult she should degenerate from the worshipped mother S. Catharine of Siena.

[86] At length in the year of the Lord 1490, of her age ⁿ 23, on the holy day ^o of Pentecost, in the church of S. Dominic, before the major altar, Vespers being celebrated, In the year 1490 at Pentecost in a great spectacle of both sexes, before the whole college of the Sisters of the penitence of S. Dominic, in the hands of the Reverend Prior [p] of the Convent, the cheerful Virgin of Christ Columba, professed the Rule of the penitence of S. Dominic and the institutes of the collegiate life, the other two vows of sanctimony being likewise expressed, namely of chastity and poverty, not without the most pious tears of all the bystanders and most devout compunction; she makes profession, the unleavened wafers being also distributed more largely to a few, which we commonly call [q] ciaddas, perhaps because they are given for a draught with a [r] cup (a certain one names them little bread-wafers) which indeed most excellently befits that act, in sign of the sincerity and truth of her life and spiritual food. Many afterward pious women, both of mature age and girls, followed her; and certain veteran Sisters, their own being left, adhered to her in the common life and the same form of profession: so that within two years [s] she had a number of fifty Sisters, and she receives up to 50 Sisters. who by the mercy of God abounded in all opportune things, and advanced in all devotion with the greatest simplicity: God cooperating with her prayers and merits, in many signs of sanctity and graces, even in remote parts and near, to the praise of Christ.

ANNOTATIONS.

dost thou wonder? whoever toward God and his neighbor is liberal, shall receive a hundredfold."

p. In Albert he is here named Brother Stephen de Vio.

q. The author calls them "unleavened," what others "wafers," and it is a kind of sweet-bread cooked between two iron plates, plainly as the sacrificial hosts are cooked, except that these are purely unleavened, in those sugar and aromatics are mixed with the flour or fine meal. See the academic Vocabulary della Crusca.

r. It seems to be hinted, that "Cyathus" was in Italian called "Cialdo," which further to be proved or examined I leave to those skilled in the popular tongue.

s. Albert premises the foundation of the Monastery and the laying of the first stone to the Profession, the Chronicle of that Monastery being alleged; but in this he found the substance described, the circumstance of time he added of his own. For Balestra adduces the very words of the Processes, most accurately noting the time, these: On the 22nd of February 1493 on a Friday, between the 15th and 16th hour, when Monaldus Boncombi, Benedict de Guidalottis, and John Francis Gregorii, had been constituted by the Prior and Convent of S. Dominic Commissaries and Provisors to fabricate a monastery under the title of S. Catharine of Siena, in the Gate of S. Peter, beside S. Mary Magdalene, as appears from the instrument of this commission by the hand of Ser-Herculanus del Ranso: and when under the title of this fabric certain houses had been bought; on the aforesaid day, which was of the Chair of S. Peter, wishing to give a beginning to the monastery to be fabricated, at the instance of Sister Columba of Rieti, the inventress of this thing; in this place there began to be founded a dormitory and refectory, there intervening at such an act the Reverend Prior of S. Dominic, and a certain P. Antony Confessor of that Sister Columba, and Sister Columba herself, and D. Atalanta de Balioniis, D. Maria formerly of D. Simonetti, and the companion of the Magnificent D. Rudolf Balionius, with the daughter of the same D. Rudolf, and the wife of Monaldus Boncambi, and several other Ladies. But the office being done by the Prior and his companions, the said Sister Columba, before she began to lay the first stone, composed herself to prayer; and in it she remained almost an hour, so immobile, that as many of us as were present could never note any the least motion of any member, but she stood by like a statue rigid. Then returning to herself, with great sobs twice she called Catharine her Sister and S. Jerome, and it seemed to us that she spoke with them of divine things, ever commending to them the city of Perugia. That colloquy, with those who were not seen being protracted about a quarter of an hour, she bade a blessed palm branch be brought to her, with a candle likewise blessed, and disposed them in the form of a Cross, and upon the first stone with her own hands placed it, the other Matrons who accompanied her following in order: but she foretold it would come to pass that the place would be increased to the number of a hundred. Albert to the palm and candle adds an Agnus Dei, and a stone being taken in her hands, he says that she said: "Thou art Peter, and upon this rock I will build my church": at length subjoined: "Lord Jesus Christ, place in this place the sign of salvation, nor permit that ever the smiting Angel enter it." The same elsewhere says: that the first vision which presented itself to B. Columba was of S. Barbara, the Patroness of the people of Rieti, appearing above the wall of the garden, and promising that the place, herself protecting it, would ever be immune from lightning.

Balestra describes the form of living ordained by her in this manner, in words transcribed from some original.

I. She willed that the aforesaid vows, of Obedience, Poverty, and Chastity be professed and observed by all and singular.

II. She willed that the divine Office be performed with great solicitude and devotion night and day: and when any came late by negligence after the Gloria of the first Psalm, she willed that she should do penance: but if any had been absent from the whole Office, she should sit on the ground, while the other Sisters reclined at table.

III. She constituted two Sacristans, to whom was committed the care of the things pertaining to the altar and church, likewise that in due time it should be rung for the Office, but they should attend diligently to the cleanliness and brightness of the altar.

IV. She ordained that there should be two Sisters deputed to the service of the sick, who should serve these with all diligence and charity, and admonish the Mother Prioress of each thing, and procure physicians and medicines and other things whatsoever opportune for the sick.

V. She ordained that one of the Sisters be set over the things pertaining to food: and that all the things and revenues of the monastery destined either for particular or for common uses, be represented to the Subprioress; and at her judgment be distributed by the said Procuratrix to the Sisters, as they are, oil, legume, meat, cheese, fruits, and whatever else use bears.

VI. She likewise set two Sisters over the storeroom, that is, the bread and wine, who should diligently and lovingly impart the same to the Sisters, and have solicitous care of the vessels and other things pertaining to the storeroom.

VII. To hospitality also she attributed two, setting before them the example of Christ, and admonishing that those who were to be received in hospitality, be received with charity and diligent service.

VIII. For tending the linen head-cloths she chose two others, who should attend to them with diligent care, and clean ones every fortnight distribute among the Sisters, and receive the soiled ones.

IX. As many she named for the linen furnishing of the tables, who should solicitously keep the napkins and tablecloths, and in due time change them.

X. To five Sisters she committed the care of the little tunics, who should diligently tend them, to be washed, and both these and the bedclothes impart to the Sisters, as the matter bore.

XI. For the custody of the gate she willed four or more to be placed, of more mature age and noted circumspection, who should be to all a good example in all their works.

XII. To the garden she attributed two, and imposed on them that they should cause it to be tilled and planted, and dispense the growing herbs to the Sisters and benefactors.

XIII. She willed that all the labors of the monastery be equally divided among all, and that weekly one should make the kitchen, two wash the dishes, others sweep the monastery, exercise wool-working; two also should knead and cook the bread: but to the washing of the cloths a whole choir should assist: but all these labors should be discreetly enjoined according to each one's strength.

XIV. The manual works, which shall have been done in the monastery, let them be given to the Mother Prioress, and the price thence made be presented to the Subprioress; who may receive it and make the necessary expenses for the Sisters.

XV. For the Novices let an exemplary Mistress be chosen, who may teach them the Office and morals; but let the other Sisters not intermeddle with the care of them, except the Mother Prioress and the Subprioress.

XVI. She commanded silence to be kept from the Ave-Maria to the hour of Terce, but especially she willed it to be kept in the choir, in the dormitory, and at table; where she willed something to be continually read, either from the holy Fathers, or from other spiritual and devout books, that together with the body the mind too might be refreshed.

XVII. She ordained that on every 6th feria, after the Ave-Maria, the bell be rung, and all the Sisters assemble at the oratory, and there do discipline through three Misereres and other devout prayers; one Miserere for the dead, another for sinners, the third for themselves.

XVIII. Likewise that on every 6th feria the Mother Prioress should make a Chapter to all the Sisters, reprehending their defects and transgressions of the Rule, and that all the subjects should confess their fault to the Subprioress; and, if any offense had intervened, they should mutually forgive each other.

XIX. She constituted that all the Sisters should collegiately go to the church, to hear Masses and sacred preachings; and assist at them silently and devoutly, for giving a good example to their neighbors.

XX. She decreed that none should speak to any external person without the license of the Subprioress; and if it were a man, however close by consanguinity joined, not without good company: nor did she will that they should have familiarity or friendship with any Religious, except with the Father Confessor, who should be constituted by the Superiors.

XXI. Finally she would not have any go forth from the monastery without extreme necessity, especially a young one: but on festal days, except to the church, she altogether permitted no one to go forth, and that only on account of the Mass and the preaching.

To these things received from elsewhere Balestra adds, that she persuaded that they should never suffer themselves to be bound by enclosure: but should follow the Rule of the third

Order of S. Dominic, as that holy Mother Catharine followed it. From the aforesaid moreover it seems to follow, not only that S. Columba, though she professed only the Rule of the third Order, was truly and absolutely a Religious, but also S. Catharine, of whom I know some to doubt. But that enclosure is now kept by those same the miracles 36 and 37 suppose, to be reported from Balestra in the Appendix.

CHAPTER X.

Columba being established at Perugia, receives the plague averted from the city: and then having suffered grave calumnies, is publicly rapt into ecstasy.

CHAPTER XXX

[87] Certain most renowned cities of Etruria continually tried to take her away from us, by frequented messengers, religious men, and many pious women, especially about the Indulgence of Assisi; Many cities of Tuscany inviting her to themselves, cautious investigators also being deputed, if indeed they could flatter or piously soothe her, that she should secretly depart hence. They brought her many gifts and presents and precious things, also chalices and Mass-paraments, and set forth to her dominion several monasteries and a liberal provision: they narrated likewise the devotion of those peoples and the intense affection toward her, and the dilatation of their religion and the most abundant fruit of charity. But the pious Virgin of Christ showed herself amiable to all: she thought humble things of herself, and bore herself and the rest in all simplicity and meekness of obedience. There came likewise from the Sabines and Rieti, her mother the parent, certain kinsmen and neighbors; if in any way they could extort her from Perugia: whom with cheerful countenance and filial obsequy she venerated, urbanely received, by word greatly edified, and gladdened by example, and dismissed to their own gifted with certain pious and pleasing little gifts. she herself also from Rome. Moreover there supervened from the city of Rome a certain Commissary and letters, urging precepts and censures from the chief Lords, who would have wished her, much desired, to be had at Rome: wherefore it was opportune to use much caution and circumspect custody. We observed certain familiars of ours machinating snares, and persuading many things under the name of piety, and also tearing the watchdogs with infamies; The people of Perugia solicitous send away the suspect ones, therefore it was allowed perpetually to reject them, as abdicated rebels, from that republic of ours. And lest the city of Perugia should be defrauded of its celestial treasure, it was met with most strong replies and prayers, lest also the holy work which had begun be impeded by her absence.

[88] On account of which doubtful also of the Father Priest, they obtained another from the Superiors, and they ask another Confessor, advanced in age and experience: and when he had once heard her rapt speaking, terrified he so greatly feared that he altogether refused to hear her in Confession: "Far be it," said he, "from me, who am a sinful man, that I should judge of so great innocence, which I think has already foreknown all my defects," and so he withdrew. At length being asked the Master of the Order of the citizens deputed to the aforesaid Virgin and the College of girls the Vicar of the Observance of Tuscany, who instructed them in the best institutes of holy religion, and obtain the Vicar of Tuscany. heard the general Confession of B. Columba, and by holy colloquies much satisfied. And when we murmuring made an uproar concerning her frequency in the church, namely morning and evening; the Vicar himself answered; "In truth, my Fathers, this one as a celestial Angel has the colloquies of God, a Virgin of wondrous innocence and the greatest simplicity, and in those things which are of God cheerful and very devout, and longs much for the word of God: and wonderfully is zealous for the Sacraments, and foresaw many secrets in vision, and as experienced in myself I report." When he afterward had departed, there succeeded another, to him another less fit being substituted, in the piety of the Sacraments indeed fit, an upright man; but in the sacred word less learned, who could only hear her; but the heats of her mind, or her pious visions to interpret, or to expound sacred sayings, by no means. Who anxious with fervor continually wept, and was agitated by more frequent rapture, and frequented the church. During that time he neglected many things very notable: she nevertheless followed him with great obsequy of charity and humanity. Who when he was once gravely sick with an acute pleurisy, whom, about to die of pleurisy, we conjectured that he would die: but the Virgin of Christ, a decent company being assumed, with several matrons and secular men, having entered his cell, consoled him; and kneeling before the bed prayed, and rapt into ecstasy persevered long. At length returned to herself, she said: the Blessed one restores to health. "Be well, Father, fear not, quickly thou shalt be cured." To whom with her own hands she ministered food and drink, which now he had altogether neglected: but after two days before her he celebrated Mass. At the same time her Father Angelus Antonius having departed life, piously died: but Vanna her mother, loosed from the law of her husband, followed B. Columba, The widowed Mother imitates the daughter. according to the counsels of the most blessed pilgrim: for she too received the habit of the penitence of S. Dominic, and professed the same Rule.

[89] But in the ninety-fourth year running, the plague had infected the city of Perugia and the county: but the common folk and the magistrate of the people earnestly demanded the protections of B. Columba. In the year 1494 the plague raging, To whom the spouse of Christ said: "Let us all pray to the Lord, and call upon the most holy Father B. Dominic, and the Holy Virgin Catharine of Siena, that they may by special patronage take up the cause of the people: but do you for three days with litanies visit (yet prudently) the churches of the Saints, and depute expenses from the public treasury for the subsidy of the poor and the sick; she persuades processions to be instituted: that God by His mercy, and by the merits of the Saints, and by your good works, may deign propitious to behold that city and the county, and to repress that plague." But when to him who in Spiritual things presided with authority this was set forth, forthwith he shuddered and cursed; "May a thousand," said he, "inguinal swellings come upon her, since she wishes the common folk to assemble to mortality: without doubt by the conflagration of contagion we shall perish." The magistrate nevertheless a banner artfully proud, painted with the images of those same Saints, which, though the Vicar disapproved, was done. bearing before them fulfilled, and the rest, as the Virgin of Christ had enjoined. Many at length who were sick came to her, nor in vain. who anointed with the oil of the lamp of her altar were cured. And in several strongholds of the county S. Catharine of Siena being invoked the plague ceased, and consequently was likewise mitigated in the city. The Priest who heard her Confession, She undertakes her sick Confessor to be cured, presided in the stead of the Prior over the Convent of the Brothers, whom it befell about midnight to be not lightly sick. Which she in spirit foreseeing, certain of the elder ones of the monastery being called, and certain neighbor men being summoned and tapers kindled, at dawn caused the convent to be opened: which entering they led him out, and in the oratory of the monastery setting him upon a spread little bed, had a watchful care of him, so that in a short time he could there minister divine things to them.

[90] But he who had cursed the aforesaid Virgin did not lie altogether, like Pilate: and she herself contracts the plague: for she bore his inguinal swelling and of many others. Since those spirits of wickedness, executors of vengeance, extinguished the fury of conflagration and the sword's edge into her virginal body, as she herself had chosen: and it was filled with imposthumes and turgid blisters of pestiferous venom, and faintings and burning gore; so that with most intense fevers and importunate pains, she was goaded also by incentive blows and assiduous prickings. Moreover the Virgin of Christ patiently tolerated, nor ceased from her wonted prayer. To admit the remedies of physicians by no means: but she awaited the savior the Lord Jesus Christ. in which from obedience she sustains a cautery, But the pious Sisters compassionating, with mourning and grief consoled her, whom prudently she had sequestered at home: but the Prioress, a circumspect old woman, who greatly loved her, observed her rapt in ecstasy, and cautiously upon the ankle of the foot bound the cautery of a cataplasm, an issue they call it. Who when she had awoke, asked what that was: the Prioress answered: "Through obedience permit it." Who straightway acquiesced, and concealed the pain of it with the others. The ministers of the abyss at length terrified her with threats and insulted: "If in thee we shall not prevail, she is vexed also by demons, at least in thy Sisters and Confessor we will try to be avenged: whom we will make blind and discordant by baseness and infamy." For she beheld in vision them putting their nefarious fingers into their eyes. For about seven days she had tolerated torments of this kind the handmaid of Christ; and behold there appeared to her the holy Father Dominic and S. Catharine, and on the 9th day she is healed by SS. Dominic and Catharine. and consoled her. At length with their hands they plucked off the blisters and imposthumes: and soothed the ulcerated faintings: And straightway having attained health and her former soundness, cheerful she advanced and glad, saying: "There was present the holy Father Dominic with B. Catharine, and they left me cured of all plague: nevertheless the wound which they had impressed with the burning medicine, long remained uncured."

CHAPTER XXXI

[91] In a rabid manner the enemy pursues the Virgin of Christ, nor desists from his undertakings; atrocious like a roaring lion he encompasses all and her little flock: and, that as far as is permitted him by God, he may as quickly as possible hurt, with hasty fury he strives. God exercising her, For whatever Saints Satan has sought to tempt, and to shake as one who purges wheat by winnowing: from which the Saints cannot be immune. For whom the Lord loves He chastises, but scourges every son whom He receives: and there the Gloss says, "Who is excepted from the number of scourges, is excepted from the number of sons": and whether I should say the innocence of Job, after the plague long endured in the monastery; or Peter the Prelate of the world, if they were not protected by the help of the Lord aiding them, for certain by the same storm with the rest it is shown they could have been crushed: since it is not of him that wills nor of him that runs, but of God that has mercy. For several Sisters being infected with the plague, certain died in Christ: she nevertheless had ministered opportunely to all, and handled them with her own hands, and exhorted them with most sweet counsels and salutary ones, and the Virgins fortified with all Sacraments she the stronger advanced to heaven, the chaste first-fruits of her labor.

[92] Scarcely had the ruin of destruction ceased, when that unclean one machinates to contaminate her chastity. For against the Virgin of Christ, laboring with the malice of the left wound, the swollen leg and the pain of the knee; and against the pious Confessor, two old women, mercifully received, feeble likewise and infirm, he feigns shame. Since (as Jerome asserts) no plague is more efficacious to harm than a familiar enemy: on account of which the devil wishing to tempt Eve, not in his own form, but assumed the form of a serpent, which seemed like a woman. Likewise a certain old woman a stranger, of formerly another Profession and Rule, utterly needy even of lodging, importunately had thrust herself into the monastery. Whom the spouse of Christ (according to the true nature of the dove, namely by which she nourishes others' young, receives wandering and straying birds) taking pity on her received, some dissuading: the example of the Fathers being adduced (namely of that infirm one taken up from the way) who though she had dyed her former garments, yet had not changed her wolfish morals. She by her demerits and gluttony from

the care of nourishment being set aside, invoked the devil: and very rash and garrulous, with loosened blasphemous and sacrilegious tongue, corrupted the easy and tender girls. There had adhered to her also a certain insolent and fugitive old woman, likewise an alien and freely admitted: who, blinded by the devil, saw nothing right. But with a simulated zeal of charity, yet secretly, vilifying the pious counsels of Blessed Columba and her chaste colloquies, with a sinister interpretation they stained the rigor of her penitence and her works of piety and mercy. "A graver temptation," says Ambrose, "there is not than calumny, which not only composes false things, but even discolors the things piously done," as in Joseph the unchaste mistress, and in Susanna the two presbyters: where also he teaches one ought to be silent. Likewise these too inveterate of evil days, if she had washed the Priest's feet, if she had ministered to the sick one obsequies given to the sick Confessor and cooked little figpeckers, or had pursued other offices of humanity of this kind, altogether unmindful of her labor and peril, ungrateful weighed it with infamy. And so the plague of the flesh is followed by the chair of a pestilent mind: and since the opinion of sanctimony easily degenerates, and slippery is the fame of modesty, on account of this certain began to grow lukewarm from the fervor of devotion, and to waver a little concerning the truth of her life and to be agitated. And when the Virgin of Christ observed it, she grieved exceedingly, namely for another's fault, not her own contumely, for which she prayed more frequently. She tried to console the pious Confessor, perplexed with indignation, often for bitterness weeping over their ingratitude; and also that which is wicked, to have thought of so great innocence. He continually wept the diseased sheepfold, and the corrupted simplicity of the Virgins. Whence Augustine: "Thou bewailest the dead, bewail the living: are there not in thee the bowels of Christian compassion, that thou bewail the body from which the soul has departed, and not bewail the soul from which God has departed?" and at length they are separated. Often also the spouse of Christ had intervened lest they be expelled from the monastery: it behooved at length the prudence of the Superiors to provide. Whensoever it was read by the Sisters or at table, of that old woman who had defamed S. Catharine, ^k they so shuddered, as if it were said of them, and were indignant.

[93] But on the feast of B. Dominic the college of Sisters after the custom at Mass made a procession, and she kneeling before the major altar had been rapt in ecstasy: She is publicly rapt into ecstasy, forthwith there supervened the Decurions and the Magistrate of the people together with the Reverend Governor. Lest perchance they should think we had procured it for ostentation, we caused the surrounding Sisters except two of the elder to withdraw: but after the sanctification the Secretary of the Governor amazed came to the seat at the head of the choir, saying: "Reverend Lord, come, see the Virgin of Jesus Christ, indeed you will see wonders." Who answered, "Shall I, the Magistrate being neglected, go alone?" To whom rising I said: "Let not my Lord suspect, that we have procured it by art: for by the wonted rite the Sisters had processed, and she suffering an excess remained, the rest I sequestered." The solemnities of the Masses being celebrated, going out of the choir we followed laterally the Governor, the Governor beholding and the author himself, who beholding her wondered greatly. I compunct with confusion was terrified, intent nevertheless on the words of the Secretary, namely, "See the Virgin of Jesus Christ." She was indeed of comely stature, and elegant, and the mantle let down, and the venerable face uncovered and comely she bore an Angelic majesty; so that by countenance she soothed, and terrified by aspect; and with unwearied arm holding a whitened lighted candle, she long persevered immobile. But when the Governor had advanced and the Magistrate, who thence salubriously compunct, the Sisters supervened and many laymen. I meditated again, repeating the words of the Secretary in reproach of myself, who had not yet seen her, or been able to hear her; and arguing I cried: "Great men venerate her, and I a lousy Friar despise her."

[94] he frees her from troublesome interpellations, Now the Sisters had gone, and she had withdrawn into the chapel of the Annunciate, because two messengers had come with letters, one a secular Priest and the other a Religious, who kneeling disputed before her. I indeed, as elder presuming, came thither, to explore what it was: because she had thus remained beyond the hour, and tolerated those kneeling before her. For two Preachers in a certain city had foretold opposite sentences concerning a certain future event from the name of B. Columba, and each tried to bend her to his side, since she had said neither. They inquired likewise of a certain deceased woman, into which part her soul had departed. Likewise of a certain one then living, whether he was holy. The letters being seen I expelled the execrated ones, judged a sacrilegious temptation of this kind to be of the rashness of Satan, and the destruction of cupidity and ruin. and answers for her those inquiring. From other parts also I had heard that certain had attempted similar things from her name, even from ^m Sicily. Wherefore I commanded all letters of this kind henceforth to be assigned to me, who consulting her would write out in every case castigated answers: which not only she humbly acquiesced in, nay rather earnestly asked that I should henceforth pursue it: which as bound by precept, even unto her holy death I ever did more gladly.

ANNOTATIONS.

CHAPTER XI.

The spirit and life of B. Columba explored by the suspicious.

CHAPTER XXXII

[95] Opportunely indeed here I would say also another kind of temptation. At the same time there came to Perugia with the Master General a certain Brother of the Order, The Inquisitor of France Professor of sacred doctrine and Inquisitor of the province of France, very erudite and cavilling, yet ignorant of our idiom. Who when for some days in the church he had observed B. Columba, and had seen the frequency of seculars; incredulous of her, accused her before the Master General, namely of the daily use of the Eucharist and assiduous Confession, and of so great veneration of seculars, as if she had been the Virgin Mary. He suspected further that she possessed was mocked by a demon on account of

some crime: thinking the Blessed one possessed, and judged that some spiritual man, approved in doctrine, should be set over her. By induction he argued, experienced by sight, in a certain solemn monastery of Gaul; on whose account he had already been at Rome. He narrated utterly stupendous things and horrible to hear, of the assault of demons, of monstrous apparitions, of noises and crash, and of the violent striking of the Sisters. How namely they mocked certain as succubae, lifted some into the air, familiarly served certain; as he knew there were certain in France, and that they had not been able to defend themselves by any Sacraments; some spoke with tongues and foretold things to come; threatened the Clergy detracting, and the Roman Church. And so he objected several things which he had more sagaciously observed, and by histories and sacred doctrine resolved all before the aforesaid Master General, not fewer than he adduced. Who at length obtained, since the Master of the Sisters was inexperienced in speech, that as interpreter of both by asking I should answer, and so should seriously address her.

[96] through the Author as interpreter he deals with her, We feigned to entreat suffrages for the liberation of that monastery, and addressed her in the oratory of the College. But concerning the dishonest acts of demons I reported more mildly and cautiously to the pious Virgin of Christ. He was at length so addressed, as he had wished altogether by admonishing to terrify her, lest by her fictions and frivolous life she should be a reproach of the Order and her own damnation. The simple Columba of Christ, wholly cheerful and joyous, humbly rising, recounted of the malice of demons, of their instance and importunity, and changes his sentence. and affirmed concerning the urgent scourge of that monastery as if she had foreknown all things. God knows how gently, how learnedly she answered to each. Certain things moreover she piously persuaded, but having forgotten the rest of this I remember, to call upon the most holy Catharine of Siena and to defer to her the Patronage. The Inquisitor himself therefore having experienced the modesty of the Virgin, and asks for something of her relics. her meekness, and prudence; forthwith changed his sentence concerning her: and first himself and them consequently most devoutly recommended to her prayers, and before the most Reverend General reported the best things. Here this I would say which the Venerable Bede upon Chapter 8 of Luke narrates: "But also the Priests of our time, who through the grace of exorcism know how to cast out demons, are wont to say, that the patients cannot otherwise be cured, unless they openly set forth by confessing what they have suffered from unclean spirits waking or sleeping." And because the Master General in the oratory had visited the Sisters singly, and had received a little gift and a nose-cloth, sewn with the own hand of B. Columba, which he out of religion held in price; the Inquisitor tried to extort it for a relic: to whom however the Master General would not assent.

[97] After some days the Virgin of Christ sent to me the Prioress, who earnestly entreated, that I would be willing to bestow on her a pair of turtledoves. Who wondering answered, "I think she speaks figuratively, She then asks the author for a pair of turtledoves, and what she means I know not; I beseech let her explain that word to me." Again she reported; "She asks for a pair of turtledoves": and added, "Perhaps for her solace." "Alas," I said! "I had white turtledoves, as if they had necklaces of amber about their necks, which I would gladly have given: I found one on the ground, which I thought was resting, yet dead; but the other ever laments, which I shudder at. But I beseech, may it please her, I will give most beautiful doves, wholly white and fruitful, the like of which I have not seen": these she received gratefully and benignly. who offers her doves, Yet I suspected that she had wished to arraign me, or interpreted something mystically; namely because, the parents and Confessors being expelled, I had neglected her alone, or that she admonished me: which may God grant, I beseech, and may it profit.

[98] Of these birds the holy Doctor says in the Summa, "The solitary-wandering turtledove signifies chastity; the dove, charity: and weighs the properties of each bird. the turtledove contemplative, the secret tears of prayers; the gregarious dove, the active life and the public prayers of the Church: the turtledove, by its loquacity, preaching and the confession of faith; the dove, simplicity and meekness." Whence Bernard: "The voice of the turtledove signifies the preaching of chastity: for not from the beginning was that voice heard; but, Increase, multiply." Augustine: "Since the spiritual and contemplative do not suffer the schism of division, therefore Abraham did not divide them in the sacrifice of the promise: and when the turtledove or dove is offered in a holocaust, it is commanded that the little bladder of the throat and the feathers be cast away: because the little bladder of the throat signifies the inflation of pride; the feathers, the vain inquiries of lofty things." The dove moreover nests in the holes of the rock, fruitful with twin offspring; since the just one in the wounds of Christ perfects the works of each life. For the wounded body of Jesus Christ is a windowed dovecote, where the dove guards and meditates itself, with a voice neither garrulous nor importunate, but pitiable and moaning. With lifted feet also it flies, because all its affections tend in celestial things. The dove looks at all things simply, because it desires nothing earthly; not as the hawk and kite insists on rapacity. Indeed very like the dove was her life, to which Christ Himself had chosen her.

[99] Her mother summoned to Perugia And it greatly pleased me to persuade the citizens and the Prioress, that her mother and brothers be summoned, for the opportune convenience of the monastery and the custody of the girls: for now she was a professed Sister, an upright and circumspect woman, and on account of her greatly to be venerated. Who by the public letters of the Convent and Sisters benignly acquiesced, and brought with her a boy and a girl: whom the following Easter, in a great frequency of both sexes, in the choir capitularly we received to the habit of Religion: and by the name of his deceased brother we called him, namely Brother John, with great gladness and joy of that B. Columba: she brings thither her son and daughter. and we deputed the girl among the Sisters, that thus also from her departure we might be made more secure. Again some days being passed, again the venerable Prioress came on the part of the aforesaid Virgin, announcing to me; "Rejoice, Father, since yesterday she says she received something best, common to you also, from the holy Father himself and the blessed Mother, and she will deposit it for you tomorrow." The Blessed one to the author summoned To whom I answered: "Would that it have seen something good for me!" Meeting the spouse of Christ entering the church the next day, avidly I said: "I beseech, pious Mother, what for me you have received, give it quickly, What is it? In a vision perhaps you perceived something of me?" Who beholding me joyfully, answered: "Father, I received in truth from the most holy Father himself B. Dominic and our Mother S. Catharine, a little pot full of the best refection, which I share with you for half: be glad and of good cheer: I greatly rejoice." indicates the celestial gift received for him Who with downcast eyes suspected for certain that she again arraigned me; since to those narrating that she ate not, I had often objecting in detraction said, "She has not yet emptied the little pot": for we indeed in the vulgar idiom call a box or little vessel of some precious and choice mixture an Albarellum. But forthwith the Virgin of Christ; "Father," said she, "by no means blush, since I truly report, and promise you that you shall attain an unimagined sweetness." To whom I did not presume to reply further: to him not sufficiently understanding what she means. I meditated nevertheless whether she had wished to express the bread of life and the water of heaven, which had been the repeated benediction of Blessed Dominic; or rather she persuaded more sweetly a condign cult of penitence. Which may God increase by her merits, and by His immense piety profit (for she carries a box, who is the most salutary exemplar of penitence, Magdalene) or because perhaps I ought with worthy aromatics to embalm her lifeless virginal little body.

CHAPTER XXXIII

[100] I will report consequently, even if it shame me a calamitous one narrating: for I am compelled to descend into the profound depth of her virtue, and to preach upon the roofs. But I pray her, deigned by her so great an honor, to obtain pardon for my errors and perfidy, which without doubt I know her powerful to give help. It befell indeed about the Christmas feasts the Master of the Sisters to be sick, and her for two days to be in a rapture. Who at the hour of Compline ^d kneeling before the major altar asked for the Eucharist: which the custom being kept from the box of the altar I communicated to her. Which being done I clearly heard certain sweet colloquies, resounding in the throat of the aforesaid Virgin, with a certain slender and pleasant voice. I celebrated then for some days before her, and offered divine things until the soundness of the Master. But when afterward the aforesaid Confessor too had relapsed and labored more gravely, by the counsel of the President I was deputed, and having got an occasion of exploring her, rather for experiment; confiding moreover, that if anything feigned or sinister had preceded or unclean, I could by cunning draw it out; pretending nevertheless to venerate her, if in truth she walked; but if obliquely, cautiously indeed to permit her departure. And since, as it seemed to me, sufficiently sagacious, I had experienced many things, imbued with letters, and cunning in the converse of the world; I thought altogether to penetrate all her caution, and to learn her raptures by art, and of the feigned abstinence (so I thought) to find the cure. Without doubt we could not persuade ourselves so great innocence: suspecting also something from the preceding murmur: nevertheless to me was a sincere affection of honesty, although my thought wavered into divers things.

[101] he persuades her to confess to him generally: And when I had several times heard her confession, I objected, that things of this kind narrated were simple and very common: "I pray let us not by the way fall into a pit: I know not at all how you were instructed by my predecessors, therefore I judge it more salubrious to resume a general examination of your former conversation and infancy, that for the future you may have me a more secure arbiter of your mind." But she the simple Virgin, "Father," said she, "gladly I repeat the Confession, since it profits penitence, and it will be more pleasing to me on account of that to which you exhort." Therefore the things being premised which profit for the purity and integrity of confession, and also for the truth of judgment, and the order being established of the progress of her life and of precepts and faults, which heard he judges she never sinned mortally, we seriously discussed all things; and so, that now indeed benign and sweet, I should persuade by bland things, then prudently and discreetly terrify by infernal torments, then pious and mild soothe by divine promises and eternal goods. By which more diligently at length it was possible I scrutinized with the greatest familiarity through each thing; and lastly wondering for joy and not believing otherwise, trembling I meditated; "So great innocence, good God? so great purity and sanctimony? Jesus Christ lives, since although by a rigorous indeed examination I have discussed, I have known not the fault of one mortal crime." Which when to him who presided I had no otherwise reported with tears, and had praised her; he answered: and finds all the things she had said true. "Thou art seduced, father: are these the easy tears of old men?" To whom forthwith I declared: "Within a few months I will experience all by fact." The Master of the Sisters convalesced, and we nevertheless followed her more devoutly. I procured opportunely, and there assembled those first Confessors: we directed also thither faithful and circumspect messengers, to the neighbors and the known, and to the places of her journey;

and we found by fact, the things which we foretold, approved by the testimonies of many. The Blessed one consults for the life and fame of an imprudent Priest,

[102] But we experienced in her discipline, how true innocence has compassion: which yet rigid justice shudders at. For it befell about the end of Lent a certain Religious to have conducted himself less well in the hearing of a certain woman: wherefore the man, not bearing the injury of his wife, would have wished to kill the aforesaid one: but that woman meeting the crime recommended the case to B. Columba. Who addressing her husband, so piously and sweetly persuaded, that he committed the whole to her judgment. But she the handmaid of Christ, zealous for the fame of the Religious, secretly with great compassion and affectionate prayer, the Confessor mediating, prudently announced it to his Superiors; who being sent back to his own declined the attempted evil and the infamy, although in a short time he died. Continually moreover she meditated the footsteps of Jesus Christ. For on a certain first Sunday of the month the society of B. Mary the Virgin (which had its origin from B. Peter Martyr) after Vespers after the custom made a procession, and the Virgin of Christ with her Sisters through the cloister followed, she piously recites the acts of Christ: together with a pious multitude of both sexes. Who having entered the meadow walked about, and when they had sat down upon the hay, she recited the history of Jesus Christ; and a few loaves being asked she with great pleasantness distributed to all reclining, and drawing water from the midst of a cistern gave all to drink. This also at the prayers of pious women another time she did.

[103] After Easter the Venerable Prioress said to me apart: she reveals her penances to the author: "Father, I observe, while the Virgin of Christ Columba advances to the church, underneath there resound certain irons, and bruise her painfully, and I doubt of some lethal wound." Who in due time bound her with prayers and precept, that she should lay open to me every rigor of her body, even hidden; lest I by negligence guilty and she by indiscretion be convicted. Who although she found it very difficult to report the secrets of her penance, at length revealed it: yet she wished it to be kept secret. She had indeed her loins girt with two iron circles of four fingers' width: of which the inner was as if dissolved into pitched scales, by the rust and the moisture which her virginal body by long duration had sweated; and consumed at the edge as if it had drawn over iron teeth: which, when she was moved, those parts by tormenting goaded, which we call the hips. The outer, which encompassed that one, by rubbing resounded sometimes: then, the body being consumed, the circles had remained loose. And from the neck to the breast crosswise there were to her little chains hanging, as it were bracelets: but above a hair-shirt of hairs, all which a woolen little tunic hid. Since I knew not what the circles were, therefore I bound her with prayers and precept, and those laboriously dissolved and wrapped in cloths she secretly transmitted, together with the iron scourge, which the Master of the Sisters in earlier years had procured for her of dog chains; whose little handle of the haft, sufficiently thick, by frequent motion consumed, was broken. Which when I had beheld apart, so compunct (that I may better say) so confused I remained, that I could not restrain my tears, admiring the fervor and rigor of the innocent virgin. who when he had brought her a new circle and scourge, I procured forthwith secretly to be made another circle of the same width, which she would have wished of the weight of five pounds, according to the number of the wounds of Jesus Christ. Yet the pious ^g smith shuddered at the weight and the manner of the closure: but of five fives of ounces he made it, the peripheries being bent back lest it should strike, and the circle discontinued for an easier closure. Likewise another scourge, with five little chains inserted: which she used unto her death. But the consumed circle of the first and that scourge ^h, as sacred Relics I reserved for myself, otherwise some take it. and to pious persons I communicated some little rings. It pleases to have narrated, in execration of rash judgment, when these wrapped in a kerchief I had secretly brought to the pious Virgin, that the depraved minds of certain murmured, as if I had given my labor to gluttony.

[104] But on the holy day of the Ascension ⁱ of the Lord she had heard in the Mass of the feast the Sequence, she foretells she will die at the age of 33. which Vespers being said she earnestly asked to be expounded to her, which me expounding she beheld very intent: but a little after she broke out into jubilation, and with a certain festive instance wonderfully rapt rejoiced. The delay being passed the conversation was of Elijah the Prophet, and consequently of Jacob the Patriarch: but when we came to the death of Rachel, she answered; "And to me for certain so it will be, when I have completed thirty-three years." Observing afterward that she at that age on the day of the Ascension most piously died, therefore I judge her then to have suffered a revelation of this kind. Likewise I remember her to have repeated; when of the death of S. Catharine of Siena we conversed, before the noble Honesta of Siena (whom that Virgin had clothed with her own hands with the habit of the penitence) and she persuaded to visit the city of Siena. To which I withstood saying, that it by no means befitted young women to go round in public, but when she should afterward be fifty years old. And when they had adduced of S. Catharine I answered: "It is not to be thought, when she set out into France from her homeland to Gregory XI the supreme Pontiff, that she was twenty-five years old, nor in the Legend ^k do I find it, although in the Breviary ^l it is had." The pious Columba answered: in which she was like Christ. "I know that thirty-three years being completed I ought to die." I know not whether perhaps by this she wished to prove the same age, of S. Catharine. The noble Honesta promised that she would investigate at Siena of this more diligently, in the book of the sacred ⁿ delubrum of the Cathedral church, which she did otherwise. We indeed know; that this is the perfect age of our Lord Jesus Christ.

ANNOTATIONS.

In the year 1495, to which I judge these things to pertain, the Ascension of the Lord was the 28th of May. Moreover the use of Sequences, in the Office of the Mass before the Gospel, Sequences by what authors and when introduced. was invented by the Germans, says John Adelphus, publishing them illustrated with his commentaries at Strasbourg in the year 1513: but all lack the law of meter, and therefore are also called Proses: and they are called Sequences, since they follow the melody which is in the Alleluia. The Italians I find not to have invented Sequences from of old, who are not reported even to use them. Nevertheless Pope Nicholas I assented that they could be received in divine service. This Nicholas sat after the middle of the 9th century, wherefore I fear lest rather Nicholas II should have been named, who sat after the first by about a hundred years. For the first author of them is by John Adelphus himself called Notker, who by this title is held renowned among the Blessed of the monastery of S. Gall in Switzerland, and died in the year 1012, as is shown the 6th of April on which he is worshipped. The same in the same century many being added Hermann the Contracted, and Godescalc Chaplain of Henry III, augmented. The Sequence of the Body of Christ, says the same, "Lauda Sion Salvatorem," it is probable S. Thomas Aquinas published, who is said to have composed that whole Office (of which we have already treated in the Pontifical Chronology Dissertation 23) and Albert the Great Bishop of Regensburg, buried at Cologne in the choir of the Friars Preachers (for that he is said to have been of that Order) published Sequences: among which I found two, one of the holy Trinity, which begins, "Profitentes unitatem"; another of the Ascension, which begins, "Omnes gentes plaudite." Both are extant in the Missal of the Preachers, which we have printed at Paris in the year 1519: and because it is not at hand to all, it pleases to exhibit that Sequence, of which here mention is made, entire: thus then it has:

All you nations clap, Lead festive choirs To Christ triumphing: He returns with victory, Leading captured spoils The trumpet jubilating.

O wonder! how magnificent Today the Dominic Germ glories. The fruit of the earth today Above the choirs of the court Of heaven is exalted.

Moses enters the tabernacle, And draws the people To the spectacle Of so great a thing's virtue.

With suspended faces stand Intent upon the clouds, Withdrawing Jesus, The men of Galilee.

While Elijah is lifted up, To Elisha is given a double Spirit and the mantle.

While Christ the heights ascends, To His servants He weighs out the minae Of all graces.

Jacob crosses this Jordan, Waging a not vain wrestling, Using the staff of the Cross: He returns with two bands, Of Angels and souls, And the little bag of treasure.

This is the strong one, Who from the gates of death Victor Enters with glory: The King of virtues, At whose nod And gaze The triple kingdom trembles.

The Father calls the Son To the seat of the throne; Until His footstools, The conquered or the voluntary, He set His enemies.

He sits in the highest, Enjoys the most powerful things, Returns at the last Judging from the inmost The just and the wicked.

Come, God of vengeances, Come with clemency; While we are set before the throne In Thy presence, Make then for us heard Thy mercy: Transfer into perennial life To future glory. Amen.

I would desire. We have Missals of the Order printed in the years 1500 and 1504, we have also a Breviary of the year 1549: but nowhere in them the name of Catharine. But after in the year 1553 she was canonized, and her feast bidden to be celebrated on the 1st Sunday of May, in the same Breviary printed about the year 1555 the Office appears, and in it the 2nd and 3rd Lesson from her Life. And here indeed it is found, that before Gregory XI she most brilliantly perorated: but the year of her life is not expressed. Yet it is established that her feast was long before begun to be celebrated in the Order, from the narration of a Miracle performed at Utrecht in Belgium in the year 1485 on her very feast, as also in the Analecta it is recounted number 40: but now from this place we further learn, that proper Lessons too of the Life were long ago begun to be recited, at least in the Province of Tuscany, uncertain on what day; since the 29th of April on which she died, was occupied by the office of S. Peter Martyr. Prudently meanwhile here the Author hesitates to believe in that matter the Breviary, of which he found nothing in the Legend: sufficiently aware indeed, that it does not suffice for certitude that something be read in the Breviary, unless it had before been had from an author of undoubted faith; which by a brilliant example in our own memory have proved the Lessons of the same Saint inserted even in the Roman Breviary, and afterward corrected, as already before the Order of Preachers prudently corrected the aforenoted error about the year of her age. And let this suffice that our reproachers may understand, that Breviaries do not give faith to ancient histories, but receive from these and to these one must recur, when one wishes to determine in what grade either of certitude or of probability each thing ought to be placed: which because the Presidents and Consultors of the sacred Congregation of Rites understand, therefore they esteem this our work before others at Rome and desire it to be promoted, so far is it that they think their authority offended by it.

CHAPTER XII.

Things done with S. Columba at the time when Alexander VI and his Curia were at Perugia: obloquies repressed.

CHAPTER XXXIV

[105] But on one day of the most holy Pentecost, in the ninety-fifth year above a thousand four hundred ^a, the holy lord Alexander the Sixth the supreme Pontiff came to Perugia his city, Alexander the Sixth entering Perugia, a copious apparatus of an army preceding, and the Roman Curia following, with a great frequency of peoples. As he entered that city, the devout Virgin of Christ Columba, with her venerable Sisters and a decent company, sat upon the steps before the doors of the church, that they might behold the Papal majesty, and enjoy the benediction of the supreme Pontiff. And when that Monarch advanced with face straight, nor looked to the right; I kneeling below cried; "Most blessed Father, may your Holiness bless these pious Sisters." But those who carried him forthwith stood: he himself wondering, bade; "Advance." Them nevertheless standing, I repeated; "Most blessed Father, a benediction upon Sister Columba and her little clients," etc. Who answered, "I have given it": and with his feet goaded the chair, that the carriers should advance. A wonder: they were not moved otherwise, until first turned he solemnly blessed her. he is stopped until he had blessed Columba,

[106] At the same time on one day his Holiness had gone down to the church of S. Peter: and rejoicing we ran to meet him returning, supplicating nevertheless his Beatitude, to deign to celebrate the impending feast of the Body of Christ according to the country rite, the same about to do the Sacred at the Dominicans, on the very day and in the most magnificent temple, namely the church of S. Dominic which we inhabit. To whom most clemently he assented: and having entered that church, he determined to address in the choir that Virgin of Christ Sister Columba. Who being quickly called through the Master of the Sisters from the monastery, as quickly as possible came, with some matrons and certain citizens; nor could we restrain the pressing crowd, or repel those cutting at her garments: therefore those being obtained who carried the Pontifical maces (whom we call Mazzerios) within the popular frequency we gave entry and access, he receives her summoned to the kissing of his feet: even to the throne of the Pontiff at the head of the choir, the most Reverend Lords Cardinals standing round on this side and that and all the chief men of the Roman Curia. But the pious Virgin kneeling, consequently devoutly prostrated herself upon the steps at the blessed feet of that supreme Prelate, and with outspread hands occupied the hem of his garments, and rapt in spirit became immobile as a stone. But when she had thus persevered long, we obtained the access of all her Sisters to the kissing of the blessed feet: under which her rapt long who in that order successively in which they had come departed. And when the Pontiff himself had more seriously examined the mother of B. Columba, he would have wished her to be removed, or would have preferred her thus dismissed to depart: but because with clenched hands she had folded his fringes, and the joints of her hands could have been broken rather than bent, it behooved altogether that he should have waited. More devoutly the Orator of the King ^c of the Spains insisted, that those rosary-beads which she held within her fingers I should take away, and so present them to him as a royal gift: which nevertheless I feared to attempt.

[107] After a delay roused she rose, and standing nearer being questioned, prudently answered to each, with the same simplicity and modesty she was wont. and then having addressed her restored to herself; And when the Pope had questioned her of more arduous things, again she gave way into ecstasy, and remained as if of stone. The supreme Prelate himself therefore stupefied, as if threateningly enjoined me: "Beware, Father, for I am the Pope: and report of this, as thou feelest, the mere truth." I was kneeling not far off. With a loud voice, I answered: "Most blessed Father, I know indeed, ^d that Thou art Christ: and I speak the truth. The handmaid of Christ Sister Columba came hither a stranger and a pilgrim, together with her spiritual Father and an honest company, and for the devotion of this people compelled remained, but perseveres hitherto in all sanctimony. she again rapt, he questions the Author of her: I indeed at first doubtful and incredulous of the truth more cunningly observed her: nevertheless the good things which are said of her, we experience true by fact. For she is of supreme abstinence, of assiduous prayer, of most devout cult toward God, and of great rigor of penitence. Jesus Christ lives, and Thy Majesty lives, for as much as hitherto I know, if in the Legend of S. Catharine of Siena, the name being changed Sister Columba be put, to him attesting her sanctity of her the essentials of morals and all the deeds are wholly verified."

[108] He who assisted the most Reverend D. Caesar Borgia, commonly called Cardinal of Valencia, publicly said: "Most blessed Father, for certain it is to be believed, the Cardinals of Valencia and of Siena attest if Master Sebastian thus says of her. For in the previous years he himself, as doubtful of this matter, here before me greatly censured her, and long cavilled." Likewise the most Reverend D. Cardinal of Siena, afterward Pius Pope III, with full voice before us concerning the integrity of the life of that B. Columba and concerning her sanctimony more diligently and fully perorated; and not a little aggravating opposed to us, that we had extorted that venerable Virgin seeking Siena: for his fellow citizens of Siena had more seriously instructed him of her; who also with the most Serene ^e most Christian King of France, passing that way, had obtained her as their own right. But those who stood round wondered: some were straitened by zeal of our Religion, lest the matter should end in confusion. whence the Pontiff benignly confirms to her the graces made. At length the Virgin herself awoke, and to all things wisely and authentically answered, so that the most blessed Prelate greatly praised her, and offered her whatever good pleasures. Lastly she had thanks to his Holiness for the Jubilee, which at her altar of S. Catharine of Siena he had granted for the fabric of her monastery. They report that his Holiness also heard then from her, what indeed had befallen him, namely that he had fallen from the bed the preceding night. And when the supreme Pontiff himself had advanced from the choir, before that altar of S. Catharine he devoutly knelt, and there long prayed; nor departed thence, before he had benignly blessed the uterine brother of that blessed Sister, then a Novice of our Order: and he repeated by Briefs of his Holiness the Jubilee there for the three following years, and gifted that Church with certain Indulgences, subsidies, and honors.

[109] The most zealous Protector of our Order, the most Reverend and ever most worthy of honor D. Oliver ^f Carafa, the chief Professors of our Convent being summoned, The Cardinal Protector in the house of the renowned and most magnificent John Paul Ballion, within the chamber of his generous niece the most Reverend D. Hippolyta, of the illustrious lineage of the Roman Counts, more prudently inquired of that B. Columba. Who, when opinion varied, said: "Not so says Master Sebastian." I indeed consequently answered: "Most Reverend Lord, long had I despised her, and neglected her virtues at one time: but now I testify by Jesus, that that pious and innocent Virgin of Christ Columba is a true handmaid of God. Most Reverend Lord, truly with the offending and sinners she greatly compassionates, our Religion she exceedingly venerates, and the Brothers themselves most intently in Christ she loves." When I thus spoke: swelling with the affection of charity, of her he thinks most well. under compulsion groaning I poured forth tears. A certain one deriding said; "the easy tears of old men are for nothing, and I am seduced." With all modesty and probity which befits his most Reverend Lordship rendered us cautious, most uprightly assisted, and in all things ever was propitiously a help.

[110] But on one day of a certain feast, Vespers being celebrated, a multitude standing by in the little chapel of S. Peter Martyr, She publicly takes something, she said to me: "Father, may it please thy charity to bring me a little cluster of wild grape." Which being done she gathered a few grains, and sucked: afterward she asked, "Bring me also a drink of water." Who seeking our cell, I found upon the table already set for supper a little crystalline flask and a cup of the most Reverend D. Cardinal of Benevento ^g, who deigning us his benignity, had personally turned aside thither at that time, and had refreshed us all with many alms. Straightway full of water, that it may be known she does not live by the Eucharist alone. openly through the church returned, I offered it to that pious Virgin, who asked it to be signed with the sign of the holy Cross: then in holy cheerfulness she drank a good draught of that water. Which when I had narrated to the most Reverend Lord, he wished that flask itself and the cup to be kept as pious Relics. Secretly afterward she set forth to me, that therefore she had done it even publicly, since she had heard certain not rightly to have divulged of her, namely that

namely she was sustained by nothing other than the Sacrament of the Eucharist: although this was true in all Lent.

CHAPTER XXXV

[111] Meanwhile the most Reverend D. Cardinal ^h of the Holy Cross in Jerusalem, who drew his origin from that same noble stock of S. Dominic, the Master of those Sisters being called, who long had heard B. Columba in Confession, thought to be more fully informed by him. And when he had known the aforesaid unskilled in speech, and ignorant of interpretation, he said; "They ought to have set over this Virgin venerable men, approved in sanctimony and doctrine, who might know the truth and be fit witnesses in their time. The Cardinal of the Holy Cross the Confessor's simplicity being known, For which cause he enjoined on the part of the Lord Pope, that he would shortly depute thither sagacious women, who should cautiously observe her for a fortnight, within the chamber of that B. Columba, all being excluded (deigning nevertheless to have this known among us) lest perchance the trial being made she should fail, and her holy Religion be belied, which for certain his Lordship most devoutly worships and patronizes. decrees the Blessed one to be observed for some days: For among certain the things narrated of her seemed incredible, before others of so great abstinence. It behooved therefore to have narrated all things to the Virgin herself more diligently; and to have apart questioned her nearer little clients. Who hearing peaceably, answered gently, "Ah!" said she, "Father, why this? for I do not desire to please men. These gifts indeed are not of our virtue, but of the indulgent God; therefore one ought not to display, but it is required with all humility to keep." But when again I persuaded on account of the majesty of the Pope commanding, glad she said: "Be it as his Holiness bids: only the wonted cults and prayers do not wish to impede." On another day therefore in the midst of the church of S. Jerome, outside the gate of S. Peter, to his most Reverend Lordship I set forth, then his mind being changed on account of the young girls that to that college this Priest simple and good had been deputed, for that it is not expedient to confide in all, by whom certain had attempted by secular favor to be set over them, perhaps with an oblique intention: and likewise I offered that at the good pleasure of his most Reverend Lordship he should depute women for the certitude of the business: nevertheless religious and honest women and of good fame, by no means women of the Curia, on account of the noble virgins of the monastery. he enjoins the author that he himself watch. Who continuing the discourse questioned of many things: but when I had answered to each, at length he said: "One ought not to proceed further: since even if she should take some nourishment, it does not suspend the truth of her virtue and grace. We enjoin you nevertheless that you be watchful, if she shall reveal anything of the common state of the Church or of the supreme Pontiff himself. Many things indeed through such abstinent Virgins are revealed by God." Who afterward more attentively heard him addressing her at our church, even out of reverence of S. Dominic, whom she busied herself to imitate as far as possible.

[112] There came then the most Reverend John Lopez Bishop of Perugia and certain other first Secretaries of the most holy Pope, to draw from her certain more secret sayings. The chief men also visit her; Again there came D. Gratianus, Secretary of the Pope, with a certain Secretary of the most Christian King of France, who addressed her in the oratory of her monastery: and the oracles being heard they obtained from God her suffrages. A certain Lord Archbishop ⁱ of Carthagena moreover had obtained from her two white scapulars, sewn namely by her own hand, one for the most Illustrious King of the Spains, and the other for the Queen ^k, which she wished to be blessed in honor of S. Catharine of Siena, which with certain pious Relics and little signs of prayers she gave. to whom she bestows pious little gifts, To many nobles also and sick she transmitted similar things, who at length with gifts and alms were wont to repay the favor. At the same time several most Reverend Cardinals addressed her, and not fewer Bishops and eminent Lords of that Curia, and many other spiritual and religious persons of both sexes. And of so great humility at length was she, that never without the presence of her Confessor with an arriving secular would she presume to speak, ever fearing lest she should say anything beyond decorum or sinisterly.

[113] Wonderful moreover and altogether divine, that to whomsoever she answered or spoke, utterly without artifice of word, with all boldness and tedium far off, she was not wearied: for she kept the same simplicity and meekness with the highest and the lowest or any whatsoever. No one ever scandalized had withdrawn, acting with each one with wondrous courtesy and prudence: even if he had come to tempt her or thought otherwise: nay rather all wondered at the sweetness of her speech, and the humility of her soothing and devout eloquence. They were greatly drawn by her spiritual memorials, namely of charity and holy peace, in the savory and Angelic words which proceeded from the mouth of that Virgin: therefore she had obtained the opinion of sanctity and so great authority, that they thought themselves happier, if they had attained a little something from her hand, even threads from the spindle. Indeed the people standing round on every side had received a graver esteem: for often, when she offered them something less at hand, pieces of her garments had fallen: which, as a pious sheep, she denied her fleece to no one. On account of the instance of those asking she distributed for the most part little signs of prayer (which are commonly called rosary-beads) always in the number of some mystery, namely of the Trinity, or of the Wounds of Christ, or of the joys of S. Mary, or of the nine orders of the supernal citizens, and the like, which also she explained by word. Many had offered what they had bought, that she should handle them with her hands: all which, by her dovelike simplicity, Columba herself, with a certain pious affection, in whatever way for each one asking would please, with all prudence and charity.

[114] But many alms were of their own accord conferred on her, especially also money, but the alms received which the necessity of the human condition seems opportunely to demand. Even often asked, she neglected it, or at least having deputed some given apart, for her infirm mother, inasmuch as she had cast the care of herself in God: rather she most sincerely embraced the love of the community, since she had professed poverty. I had prudently inspected (lend ears: I report for certain) since she was alien from all cupidity, and would have wished forthwith to dispense it in the cult of God, or for the conveniences of the Sisters and the monastery, or in subsidy of the poor and sick, whatever hitherto she had kept, as I then more experienced. she converted to common uses; She would nevertheless have received it more gladly through the hands of the Master of the Sisters or the Prioress, unless someone had secretly conferred it on her: which yet she assigned as quickly as possible, and however little she gave it all: and nothing of convenience had she obtained for herself, at which time by our solicitude, even to the sum of nearly sixty Ducats, with a cautious merchant we deposited at the discretion of the Prioress, besides the part which by her nod for the establishment of the choir of that monastery I had retained. When rich and powerful men had shown themselves liberal to her, she proposed to them through us to pay for chalices and Mass-paraments, or the fabric of the monastery. If ever she had put on garments offered her on account of the piety of the givers, afterward she substituted them to the Sisters. nor does she refuse the electuaries offered. Whatever confections she had cheerfully received, even if they had given them secretly: yet to the Priests nearest her and to the Confessors she distributed them or to the sick, and also to simple girls with her own hands she gave them into the mouth. I had presumed once to persuade her goodness, that she should not secretly receive things seasoned with sugar or of pigmentary preparation, but should reject them, lest perchance they should think she ate such things. But she reverently thus subjoined: "Father, I beseech permit them to satisfy their devotion, according to that piety which they bear toward me: for it does not become us to use superstition; but let all things be to the praise of our Lord Jesus Christ."

ANNOTATIONS.

CHAPTER XIII.

Satisfaction is made to the various objections and questions of various persons, concerning the spirit and abstinence of B. Columba.

CHAPTER XXXVI

[115] Nor have I judged it from the purpose to have commemorated, how great things against the Virgin of Christ that querulous generation had opposed. I remember her not to have been questioned but importunely and of greater things, Various persons then objecting various things without doubt the Curials, a curious kind and censors of men. For many men of both sexes, even of religious profession, under the appearance of charity, with puckered cheeks, yet with a voice

stomaching, dishonestly arraigned as patent errors, namely that she was called a Saint, and that some sometimes spoke to her kneeling; and that certain had cut off her garments as pious Relics; that also beyond the norm of her profession she walked unshod, even in the greatest colds: not a little aggravating that she spoke in any way in the church, because according to the divulged sentence of Chrysostom; "once did a woman speak, and she subverted the whole world": and because she would give occasion of tumult and scandal, from the mutual confused frequency of men and women. They shuddered most of all at the use of the Eucharist, with which she was refreshed sometimes daily, sometimes beyond the appointed hour; as if she displayed it out of superstition, for vulgar praises and fame with posterity, and therefore also feigned not to eat.

[116] It is established therefore the invective of such cavillers to have been: the author answers, but they would easily have dissolved the objections, if they had inspected the Scriptures. It is clear nevertheless that it is of a malevolent and envious man, not only to hide, but even to deprave the spiritual gifts, which that spouse of Christ had attained by divine gift. Saints indeed are, as the great Athanasius says, as many as have attained the right faith with works, even if they perform no miracles. But also Chrysostom upon that, "In sanctity and justice before Him," etc., says, "There is sanctity an equity fitting toward God, she not ill called a Saint who lives holily, but justice that which is toward men; namely that anyone reverently perform divine things, and toward men conduct himself laudably." And the holy Doctor Thomas Aquinas says: "Sanctity indeed implies a purity consecrated to God; innocence, properly is purity toward neighbor: for there are two things which make sanctity, chastity and sobriety, because by the delectable things of the flesh the soul is most disquieted. There are opposed therefore specially to sanctimony carnal sins, gluttony and lust: therefore who wishes to have the virtue of chastity, it is necessary to be given to labors, to insist on vigils, and be macerated with fasts." Our interpreters etymologize that which is said, "Sanctus" (holy), from "Agios" ^a, as it were without earthly affection: to which likewise living writes he who said, "To the beloved of God, called Saints." But truly out of the mouth of infants Thou hast perfected praise, Lord Jesus, who espousest to Thyself virginal souls. A sounder grace had been the divulged sentence of that people, by which the Virgin of Christ was worshipped a Saint.

[117] Again by genuflexions, by which we render ourselves humble, and by that name she could be honored, we venerate the Lord Himself, who in His Saints works virtues; that namely seeing our good works, they may glorify our Father who is in heaven. Nevertheless we can, on account of intercession or example, also venerate the Saints themselves with dulia. But of the garments how could the pious Columba have denied the use of faith, to which she exhorts living and having departed life? having imitated her most renowned Father, namely Dominic, who when he dwelt at Rome, and after the greatest indications of sanctity his name was now renowned; and that it ought to be permitted that the devout cut off the garments, the reverence and devotion of the people was so great, that he reckoned himself blessed, who could touch him, or had merited to have something of his. And when by the Brothers they were restrained from such cutting; "Suffer," said he, "them to perfect their devotion": for he rejoiced at the faith of his neighbors. Most faithful indeed is judged the woman, who from the fringes hoped for a cure, on account of which she attained health Mark 5. But that which to the Virgin of Christ, nor to be reprehended that she walked barefoot beyond the norm is laid down, accordingly is by the very word refuted, if "Beyond," that is, "Above the Rule" be expounded, and not taken for "Against." Likewise we read also that the most blessed Father S. Dominic himself for the most part walked with bare feet on a journey.

[118] But that which is interdicted, "To women to speak it is not permitted," is true of the public announcement of doctrine, for that "to teach" says preference and presidency by authority of the Church: or that in church she privately spoke: and therefore significantly the Apostle says, "In church": privately however it is permitted them. So the Saints say, since from revelation women are not excluded, to whom many things are revealed as to men: for the grace of the Holy Spirit does not discern between man and woman. Of several indeed we read who by the instinct of the Holy Spirit gave counsels, and instructed the people through the spirit of prophecy: to whom also congruously it is granted concerning the prayers and lessons, which women bring forth in their colleges. Nay also, as to the Corinthians it is expounded when they are instructed of the gifts in the primitive Church, says the holy Doctor, if anyone speak with a tongue, that is, tell visions or dreams, let speech of this kind not be made by many, but according to two, that is, by two: and if it be necessary according to many, three. Which custom is still partly kept in the Church: for the Lessons, Epistles and Gospels we have in place of tongues: therefore in the Mass according to two it is kept, because only two are said which pertain to the gift of tongues, namely the Epistle and the Gospel. In Matins it is done according to many, namely three Lessons said in one Nocturn: for of old the Nocturns were said dividedly, according to the three watches of the night, but now they are said together. Since therefore each one has some special gift, one a psalm, that is a canticle to praise the name of God; another doctrine, that is preaching, for the instruction of morals or the exposition and spiritual sense; another an apocalypse, that is a revelation either in dreams or in some vision; another a tongue, that is the gift of tongues or of reading prophecies; another interpretation; "Let all things," he says, "be done unto edification."

[119] But that which is subjoined of scandal, by this is fully rejected: because passive scandal, nor to be regarded those who are scandalized which arises from spiritual goods, when namely they wish out of malice to impede such things; is the scandal of the Pharisees, which God teaches to be despised (certain things however on account of the ignorance of the little ones are sometimes to be deferred) if otherwise the reason being given they do not recover their sense, they now express their malice, wherefore good works of this kind are not to be omitted. Sacrilege indeed it is to resist the Holy Spirit: but truly a rash and wicked kind: for why should they shudder that the sacrament of piety, which to the possessed and the demented is not denied, be communicated to innocent virgins; and that which the fervent Church of that primitive charity approves by use, these wretches call a wickedness? I plainly observe that from these last days of iniquity superabounding and of too tepid charity they draw consciences to every sentence: but the supreme Doctors weigh more maturely. "This bread," says Augustine, "is daily: receive daily what may daily profit thee: so however live that thou mayest daily deserve to receive." Again, because in several men many impediments of this devotion occur, on account of the indisposition of body or soul, by frequent Communion of her. as if to come to it daily be not useful to all men, but to those duly prepared, therefore he says, "Daily to receive the Communion of the Eucharist I neither praise nor blame." But neither did the Virgin of Christ in the Lents presume daily beyond the sacred footsteps of her Fathers: for of the most blessed Father S. Dominic we read, that even going he wished daily to celebrate the divine mysteries. The same is had of S. Vincent, namely that every day he sang Mass, and preached consequently. I am silent of the most renowned Virgin of Siena S. Catharine (whose sacred rites in all things were Columba's, as we foretold) and of the rest of the holy Virgins of innocent life, who in her Religion at that time had preceded. That, "Beyond the hour," the Church knows not; which at midnight and at dawn, in the morning and at midday, and even in the evening is joined to its Savior. That which lastly of intention is opposed, by the magistral saying of the wisest ^d of the Greeks; forthwith is set aside, namely that what thou feelest in thyself, thou believest in another: and such chatterers are rejected by the sentence of the most sweet Savior, "Hypocrite, cast out the beam from thine eye": for the eyes of B. Columba are the eyes of doves. Matt. 7:5 Without doubt her eye is a simple eye, which enlightens as a lamp of brightness unto eternal life. O blessed Virgin, who in all things showed to us the simple infancy of that primitive Church, and the rule of that most ancient innocence which was in the delights of paradise, the Holy Spirit instigating! Aptly therefore those who strove impiously to suppress the Virgin of Christ, we have shown to have opposed in vain: and while in the light they are blind, accordingly they offend themselves: compelled too and unwilling they praise her, while as against one suspect they machinate to rage; and the more clearly they extol her, the more cunningly they impugn.

CHAPTER XXXVII

[120] But the intelligent and those having a very strong mind, namely certain renowned men, erudite in philosophical disciplines and of nature, Philosophers. not ignorant of sacred letters, and also cautious of the deeds of the ancients and the sayings of the old, of that ecstasy and her rapture of this kind more subtly inquired, as if they had inclined into doubt, whether she was possessed, or labored with an earthly humor, or deprived of the use of reason prophesied like an energumen; because she sometimes brought forth certain hidden and sinister things of certain persons, which seemed against the charity of neighbor. They told moreover of Circe, of the stabling women, and of Mercury, who had loosed the minds of men, and changed them into the forms of beasts, and bereaved some with hard cares. There was to them also a disputation of the old Sibyls. Some had so wondered that they suspected her to be a phantasm: and physicians scrutinizing the same things and some of them, skilled in the stars, demanded a horoscope. The physicians consequently tried, on account of the truth of her abstinence, concerning her nails and hair: they scrutinized concerning sweat or some odor, no less concerning the female passion and the bodily excretion: they observed the teeth of her speaking, the color of her face and the keenness of her eyes. There accompanied them also the citizens themselves, cunning in sense and of perspicuous understanding, among whom flourish the schools of doctrines, and assiduous is the conflict by literary peril, and continual the spectacle of rigorous examination. To these were joined often also the Nobles, and also the chief men of the surrounding cities and the heroes of our age: and to any one it was permitted to bring a sinister sentence.

[121] Nevertheless to those insisting more devoutly and humbly, to each thing the Holy Spirit suggested: she answers that there is no diabolical fraud underlying it, for it had been opportune to have scrutinized both sciences. For the supreme Master the Lord Jesus Christ, making the discrimination of sheep and wolves, taught the examination to depend on the fruits, and the judgment to be terminated. But it is established for certain that the limpid Virgin had nothing common with Satan: for neither in deeds had she agreed or in affection, who filled with spiritual gifts was full of holy works. Indeed when a man is moved according to reason, as the holy Aquinas says, he is moved by the Holy Spirit; otherwise is by perturbed reason, because then he is called possessed. By no means was she foul with the humor of black bile, or with disordered melancholy the Virgin, inasmuch as regulated by supreme abstinence. She was not vexed, as the energumens labor; nor as an enchantress, did she ever use superstition: or in the belly, like a pythoness, had the chaste Virgin obtained a demon: who rather by cheerful devotion and glad mind subject to God, justly

walked in the law of the Lord, and ever ascended to the summit of perfection and the celestial things. But that she said no hidden things against charity, is clear 1 Cor. 14, "The hidden things of his heart," he says, "are made manifest, and so falling on his face he will adore God, declaring that God is in you indeed." much less of sorcery: But by the fables of Circe or of Mercury or of the nefarious women she could in no way be stained, or by any deceits of magicians. It is clear accordingly, since neither to demons is the faculty at hand of transforming men either as to figure, unless they feign a fantastic appearance, or exteriorly some new form. For it is divine to change natures, likewise to renew morals unto salvation; namely to reform unchaste minds, depraved by habit, into holy ones, and to render them docile to the Holy Spirit even in the midst of a brothel; as is had of that noble most renowned Virgin Agnes the Martyr, whom the profane Priests then lyingly reproached: but neither to be ascribed to nature "Take away the sorceress, take away the maleficent woman, who changes minds and alienates men"; for that namely she had obtained from God a youth resuscitated to preach Christ. So also Blessed Columba in the finger of God destroyed the deceits of magicians. The name Sibyl, the mind of God is interpreted or a divine sentence, because she is possessed of divine locutions, as I might say a Prophetess: and so it is not denied. If again "phantasm" thou interpretest a vain apparition; we having experienced many things of her, say, that she was an appearing human Virgin, and in truth also a handmaid of Christ existing. Her natal hour we have already premised: yet what they feel in the horoscope, they are silent. We know nevertheless for certain: that grace does not destroy nature, but perfects it: and that those things which are of grace nature does not attain, which is the work of grace. however much it scrutinizes. For the order of causes is shown, as in the more; even if from the defect of the passive it is sometimes broken off, it is as in the fewer, which is said by the wise to be between the necessary and the possible: yet the natural philosopher knows not what God works above. This sole reason is known, because so it pleased the Most High, which when we have received we are bidden to give thanks. Thus therefore in her regeneration the Virgin of Christ had obtained the best charismata, as from above it had been shown by the visible dove.

[122] That also I might satisfy the petitions of those tempting as far as possible, The same scrutinizing also the more secret things of nature by questioning, I made an approach before the pious Virgin concerning the original justice of the first parents, and concerning that state of innocence, which had been in the delights of paradise: for a devout consideration the holy Doctor clearly teaches. Therefore having pursued of the need of food, at length of the emission of superfluities I consequently inferred; the discourse being so varied, that the premises being ordered I should question her of the conclusion, namely, "Does it so befall your charity, or not?" And if intent on a meditation of this kind she sometimes was silent, the instance being made, what I desired I obtained. And first, because the nails and hair are perfected from the grosser part of the nourishment, by the soul itself as vegetative, for the custody of the other parts, and are held of the integrity of man, therefore also the wise of this world observe in the cutting of them as in the other members. We saw nevertheless in her both somewhat increased: but stench or any putridity no one in her ever perceived; nor I, of a fiery enough and keen sense of smell. Rather (and I report for certain) often having experienced that blessed Virgin to emit often a certain fragrance of a most sweet and unnamed odor, by which too greatly delighted we were carried suspended for admiration. Nor had I alone smelled it: but also many others of both sexes. he explains how she conducted herself in these things. But of sweat or any defective superfluity of putridity she was wholly free: but for the most part she was cold, or as if she had a fever hot: perhaps sometimes because she had evaporated moist. The common female passion whether she was ignorant of it the Prioress being questioned, answered that she was alien from such. Of which thing an industrious censor is that most renowned Philosopher and Doctor, Albert the Great, in the ninth book on animals: "I," says he, "have seen certain chaste virgins, macerating their bodies with penuries and vigils, to whom never befell the menstrual flux, the most living through many years, and from this they were not infirm." Likewise I had premised of the acts of the digestive and expulsive power, and of the decent separation of dregs: and that it must in several days the rest or at least those accidents leave something of mud for the bodily excretion, and likewise it would befall of the drink. Who with free simplicity answered; "Father, when I have drunk, I pour out indeed water." This however we afterward saw many of us with eye-witnessed faith, namely all the intestines full only of air and wind, and a little mud at the bottom of the belly, and a little water in the bladder. A certain skilled physician of Iberia deposed before the Reverend Legate of Umbria, the most approved sign of her abstinence the very accidents of her teeth. But the colors of her face followed her affections, now indeed rosy and lively, then suddenly she was pale as of marble, yet with no deformity brought into her members. Her gaze as of a true dove, and often raised to heaven.

[123] Of the pulse also they disputed among themselves, which could not be perceived during the rapture; and he refutes those who try to persuade these things done naturally: and likewise of respiration, when, the lips being joined, the nostrils too did not seem to move: and they were doubtful and wavered, whether her acts being thus suspended the vital powers of the soul wasted or were corrupted by sloth, because, the powers being destroyed, destruction had hastened. Wearied however now no less than convicted by the evidence of the fact, by no means to render honor to her gratuitous virtue, but they would rather display nature, as if she wrought, not by goodness of morals and grace, but by necessity of nature; introducing the authority of the divine Hermes to Asclepius. Namely man is the bond of God and the world; for that in himself he has a divine understanding, and through this is sometimes so elevated above the world, that sometimes even the matter of the world follows his conceptions: as in the best-born men we see, who by their souls act to the transmutation of bodies, so that they are said to do miracles. Hence they said fascinations are caused, by which the soul of one acts to the impediment of another, through sight or another sense: although accordingly the rational animal makes itself inferior to the world, because divested of the honor of humanity, it receives the property of a beast, and becomes through concupiscence a hog, through anger a dog, and a lion through rapine: which also Plato called the second incorporation of souls. Similar things also Avicenna said of imagination, and Galen of Accident and disease: and it is proper to man and to him alone to pursue the honorable and to be ashamed of the base. Likewise to order the passions by the order of virtue, and to contain those things which are in the sense to the limit of reason, is more than to have recited a commentator, that nature produced the Sibyls, and is acted by nature. But, as in his wisdoms said that great Ptolemy, who extends his science beyond the cunning which is in himself, is like a feeble shepherd with many sheep.

CHAPTER XXXVIII

[124] More wisely our Theologians are wise, and those old Philosophers far surpass, as much in the dignity of things and gravity of sentences as in the acumen of reasons: then he expounds it Theologically and from the high God breathing, and the supernal Holy Spirit teaching, more instructed in every kind of probity they are held. For the most excellent of the Prophets that most renowned King David, in his celestial compendium of sacred Theology, himself the singer of the Holy Spirit, ode the hundred and fifteenth, says: "I said in my excess": there the gloss of the holy Augustine, "Or, in my ecstasy, that is the mind rapt to the supernal. For it is called Ecstasy, when the mind is not alienated by fear, but by some inspiration of revelation is taken up on high: for Ecstasy in Greek, the Latins interpret an Excess of mind." But from the holy doctrine of the most blessed Thomas Aquinas we more fully gather, that Ecstasy is, how ecstasy comes about, when on account of something a man is made outside himself, namely through the appetitive power or the cognitive. For a man is only in himself through the appetitive power, when he cares for the things which are his only: but he is made outside himself, when he cares not for the things which are his, but those which come to the good of others: which charity does, which seeks not the things which are its own. Of which the Areopagite Dionysius says; "For divine love is making ecstasy, not suffering the lover to be of himself but of the things loved." But there is in man a double appetite, namely the intellectual which is called the will, which by natural order presides and moves; and the sensitive which is called sensuality, inasmuch as substituted to it, and by it naturally moved. A man therefore in two ways according to appetite can be made outside himself, either when the intellective appetite wholly tends into divine things, those being passed over into which the sensitive appetite inclines (as, by the virtue of divine love making ecstasy, S. Paul said, whether in the will by desiring, "I live, now not I, but Christ lives in me"); or, the superior appetite being passed over, a man is wholly carried into those things which pertain to the inferior appetite, in which way a man rather falls below himself, as those who by the vehemence of anger or love go mad, of whom it is written, "The animal man perceives not the things which are of God": and again, "These are animal, not having the spirit." Gal. 2:20; 1 Cor. 2:14 And each excess according to appetite can cause an excess of the cognitive power; or from that he is vehemently affected it can happen, that from the violence of the affection a man be alienated from all other things. Likewise it happens for the affection to be intensified in the appetitive power, when one is delighted in those things to which he is rapt; whence also Paul said himself rapt to the third heaven, which pertains to the contemplation of the intellect; and into paradise, which pertains to the affection. 2 Cor. 12:2

[125] But according to the cognitive a man is as it were made outside himself, when beyond the natural mode of man he is elevated to seeing something. For the natural mode of human cognition itself is, whether in the intellect by knowing: that he know at once through the mental power which is the intellect, and the bodily which is the sense. For not otherwise has a man in knowing the free judgment of the intellect, save as far as the senses have been in their vigor well disposed: otherwise if stupefied by some natural virtue, or bound by some fascination, or impeded by an evaporation; when the judgment of the intellect too is likewise impeded, as in the mad, the frantic, and the sleeping it appears, in whom there is no elevation of man, but rather a depression, on account of the defect of virtue, whencesoever it happen. Since therefore from the operation of the divine virtue, which every nature obeys at its nod, as appears in miracles, a man is changed from his very natural and proper operation, which is to understand by means of imagination and sense, he is made outside himself according to the cognitive power. And since the agent

assimilates to itself the patient, the abstraction which is by divine virtue is above man, and is something higher than the nature of man: therefore then properly it is called elevation: and the operation itself, by which it inheres to the intellectual things alone, all the inferior things being passed over, is not his inasmuch as he is man, but inasmuch as something divine exists in him. But the operation by which it inheres to the sensible things alone, besides the intellect and reason, is not his, inasmuch as he is man, but according to the nature which he has common with the brutes. And so Ecstasy implies an excess of the mind from itself simply, according to which namely one is placed outside his own ordination.

[126] But rapture besides this connotes a certain violence. For that is called violent, whose principle is from without, what then rapture is, nothing conferring he who suffers the force. Whence rapture is by the holy Doctor thus defined: "Rapture is an elevation from that which is according to nature, into that which is above nature, by the force of a superior nature." And sometimes indeed the mind is rapt from the senses to the imagination, that it may contemplate the divine truth through certain imaginary similitudes; such was the rapture of the Prince of the Apostles Peter, Acts 11; "I saw," he says, "in the excess of my mind a vision"; and of the most Beloved Evangelist John Apocalypse 1, "I was in spirit," that is in an excess of mind. But sometimes the mind is rapt from sense and imagination at once to intelligible immissions and effects, as was that of the protoparent Adam Genesis 2, "The Lord God sent a sleep upon Adam," that is an ecstasy, says S. Augustine, in which he is believed to have been present at the celestial court, where he saw many things to come, which awaking he prophesied of the conjunction of Christ and the Church, and of the coming deluge by water, and the judgment by fire: likewise S. David saying, "I said in my excess every man is a liar." Ps. 115:11 The mind also is rapt nevertheless sometimes that it may contemplate the divine truth itself in its essence. Such was the rapture of Moses the Master of the Jews and of Paul the Apostle the Doctor of the Gentiles, which also to us in the homeland may God grant by His mercy. Again I would premise, since if the senses be several, yet one is the foundation of the others, and how, the senses being lulled in it namely touch, in which principally the whole sensitive nature consists: for through this sense first it is called an animal: and thence it is that, this sense being immobilized, all the other senses are immobilized, as in sleep it happens, and by strong heat and cold according to touch, as by the excellencies of the proper sensibles; the operations of the vegetative soul nevertheless remaining, which neither obey reason nor will; but are completed by the virtue of the active and passive qualities, namely of the hot and the cold, the moist and the dry. I think the same is to be judged of the resolutive, that the body more or less be weakened. For the intellective operation in no way of itself uses them or is mixed, nor is any intention required, nor do they impede themselves, since they are not cognitive ones which must be suspended: by accident however, inasmuch as they subserve the organs of the senses, namely by nourishing and conserving, their disposition is varied. Thence the operation of the intellect impedes the operation of the vegetative part, inasmuch as for the operation of the intellect is required the operation of the imaginative power, to whose vehemence it behooves a concourse of heat and spirits to be made: so therefore the act of the nutritive is impeded by the vehemence of contemplation. the body is rendered immobile. Therefore an abstraction of this kind being made, the body of that B. Virgin Columba was rendered as if of stone; and when she had begun to be roused, she chewed, that the moisture being repaired she might pursue the offices of the throat and tongue, and would have wished by the drawn water to refresh her dry fibres.

[127] Nor have we said these things here in vain: which for certain we were often compelled to have premised, But in these raptures B. Columba was made like and perhaps shall be compelled to repeat in what follows, if we wish to recognize the exceptional gifts of that sacred Virgin Columba, and to satisfy the pious petitions of our neighbors. Yet I would say according to our small power: since, as we premised, that Virgin of Christ, allured greatly by the sweetness of paradise, and drawn by the vehement charity of God, was frequently rapt to the celestial things, and the senses being lulled left the lowest things. Sometimes the body being elevated in the air she was wholly sweetly carried into God, and of those secret things which she had seen often by enigmas, sometimes more expressly and clearly, she revealed: she threatened certain terribly, but certain by inflaming them in good works she exhorted to perseverance, and for the direction of human acts prophesied several things. S. Dominic, Namely she imitated her leader, our Patriarch S. Dominic, the most pure ivory of chastity, the most approved Doctor and Apostolic Preacher, who shone to all the Church of Christ after the likeness of the most splendid sun, often praying, or celebrating divine things, or resuscitating the dead suffering a holy ecstasy, elevated from the earth, was rapt to divine things. Likewise she followed S. Thomas, S. Thomas, the celestial treasury and profound ocean of divine wisdom and of the sciences, who tamed by his excellent virtue the old Philosophy, before formidable to the worshippers of Christ, and consigned it to the empire of the humble Theologians. For he himself a Doctor and Virgin, an illustrious Father, stood on high rapt in mind before the image of the Crucified, and contemplated divine things. Thence as a channel from the eternal river, the wisdom which he had drawn, he poured forth abundantly, and with the waters of eternal life perpetually waters the Church of Christ. B. Columba praised him more devoutly saying, "The divine Doctor S. Thomas, from all the flowers of the Saints, gathered for us celestial honeys."

[128] She likewise imitated that exceptional Virgin of Siena Catharine, his foster-child and matron: S. Catharine of Siena, who indeed the Virgin beloved of God by this elevation of spirit and joyous ascent of mind into God, from infancy even to her end, most excellently shone. B. Columba indeed for certain walked after the footsteps of her Fathers into the wine-cellar, and drank wine and milk after the innocent Virgin, the chief champion of the faith, Master Peter, the Martyr of Christ; and other Saints and Blessed of her Order. after the innocent Virgin, irreprehensible of supreme life, most fruitful of speech S. Vincent; after that illustrious daughter of the King of Hungary, the Virgin of Christ, B. Margaret; after B. Agnes of Montepulciano, B. Joanna of Orvieto, B. Margaret of Castello, and the rest of the most blessed Virgins, who in time had preceded her in this same Religion of ours: whose mind was very often abstracted from the senses, and the body was carried into the ether, and in their virginal bodies they figured the spectacles of martyrs, and frequently the passion of Christ with outspread arms and stretched neck. So that in a certain painful and sorrowful contemplation, even the clashing of bones happened to be heard, and to the image of the Crucified, placed on high above the altar, they joined themselves in a like posture sometimes, and longer remained immobile, they spoke with the citizens of eternal life, knew the secrets of men, and foretasted the eternal things. O happy that Religion, instituted by the most holy Mother of God, promoted by her advocacy, defended by her protection; in which both the Fathers themselves the most renowned Doctors, and the illustrious daughters themselves were innocent and most pure Virgins, and living in this mortal life so wonderfully contemplated the celestial things!

ANNOTATIONS.

CHAPTER XIV.

Of certain miracles and revelations of B. Columba, and the assaults of demons tolerated.

CHAPTER XXXIX

[129] After opportune digressions of this kind one must return to the history. The Blessed one abiding at Perugia, Indeed the blessed Virgin of Christ Columba bodily abode at Perugia, yet by her merits and prayers round about in the cities she nevertheless wrought wonders by the virtue of God. For in Rieti her own city a certain boy of six years, son of one surnamed Lupachio, on the public way found a dead cat. And when by boyish curiosity having seized the ear he had lifted the head, and had beheld the uncovered eyes; the boy himself was so amazed, that, the eyes being turned and the mouth slipped down under the ear, he was rendered demented and mute, and for two days was without food. But the parents, ignorant of the event of the matter and affected with too great grief, a possessed boy at Rieti brought the boy to be signed with the Cross of the monastery of S. Agnes: by whose virtue now several, overshadowed by evil spirits, had been freed: which holy Cross a few days before, for fear of the enemy and assault, had been carried, with the rest of the goods of the said church, into the house of that B. Columba, to which the nuns of the said monastery had fled. And when thrice they had set it upon the boy, and no sign of health had appeared; two pious of those Virgins said; set upon her bed, is freed. "Let us lay the boy upon that board where Sister Columba slept, and cover him with her cloths." Which being done the boy slept for nearly three hours: the parents indeed and those Sisters praying before the altar of that B. Columba. But the boy afterward uncovering himself said, "Mother, give me to drink." Who for gladness groaning, came nearer: and those cloths being removed he rose whole, his eyes and mouth restored to their places, and all who were present gave thanks to God.

[130] Very like to this after three days happened in the territory of the said city, likewise another rendered immobile. at two miles, in a place called Castello-franco. For a certain woman had early betaken herself to the fountain to draw water, having left in bed her two children, namely one a two-year-old and the other somewhat bigger. And when the younger wailed, the other, who was nearly nine years old, approaching

embraced the weeping one. And the mother returning took up the younger from the bed, yet reproving the elder why he had approached: who answered nothing. The mother insisted that he should rise: he nevertheless remained immobile. At length, the arm being taken, she drew him out of the bed, yet wholly invalid, so that no sense was at hand to him, nor could he stand or be moved by any operation, utterly mute and overshadowed. After two days indeed he is likewise carried to that blessed Cross: nor did it profit. Returning home that day, on the morrow having come back, they stretched him upon that board, on which B. Columba had slept, and covered him with the same cloths, the mother and those Holy women praying. Who after nearly two hours rising, stood saying, "I wish to drink": and he himself took the nearest vessel of water, and drank enough: and on his own feet returned whole, who before had come in baskets.

[131] A certain girl, in that part of the city which is called le Valle, on account of a paralytic stroke had lost her right side. Her parents, these miracles being heard, There are healed an arthritic, led her into the aforesaid house of B. Columba: who upon the spread board resting covered with the aforesaid cloths, came forth cured, and safe returned home. A certain Vincentia of Garavena of Rieti, vexed by an evil spirit, having entered the chamber of the aforesaid house of B. Columba, was freed. Bonaventura formerly daughter of Vincent, devoutly carried her son as if dead into the aforesaid little cell, and he was freed. A certain Vincent son of John-Antony so labored with the French disease ^b, that he fell into despair: carried by his companions into the aforesaid chamber, he came forth free. A certain Antony de Moreto recommended his son having an imposthume to be cut to the merits of B. Columba: and when the Surgeon came, he found him freed. A certain Berardinus a Notary had a son with distorted shins, so that he could not walk: who by his mother, by name Berardina, carried into the said chamber, was made sound. A certain Lucretia of Rieti had borne a son, who by natural growth did not advance. Who adhered to a certain pious woman, devoted to B. Columba, by name Cicilia: and they set the aforesaid boy upon the said board: who began forthwith to grow. And then when he dwelt in the house of the aforesaid Cicilia, and played near the fire, an eye struck out by a firebrand is restored. by a certain kindled firebrand he destroyed his sight. But when they laid on a certain little chain, which B. Columba had worn to her flesh, he was forthwith entirely restored to his former soundness. A certain John son of Marianus Miottus was vexed by a certain infirmity of mind as if foolish: whom a certain George son of Christopher taking pity, applied certain pious things given at Perugia by that B. Columba: and he was cured. A frantic man is cured. But that perverse one by his incredulity denied that he had attained health by the merits of B. Columba, and detracted. Who again relapsing into the same, soon as he repented and sent forth a vow, was freed to the full.

[132] It is worth while also to repeat, what indeed I had inspected with my eyes. For the left wound, which on account of the dire plague she had burned with a cautery, namely in the lowest part of the leg above the ankle, so boiled up, that often the leg being swollen she scarcely walked, A wound left in her foot from the cautery and by long trouble for several months had tormented her (which indeed for the crimes of others she had of her own accord chosen) she neglected to cure with bodily medicines. The Prioress nevertheless, what by zeal of piety she had inflicted, would rather have turned back upon herself, than behold so great a torment of the Virgin of Christ. She observed therefore when she had been in ecstasy, that she might by the mastery of the surgeon soothe the pain. Nevertheless afterward awakened they tormented her more intensely, nor could it ever even by the diligence of the most skilled physicians be healed; is cured by S. Dominic, until our most worshipful Father S. Dominic, appearing to her at dawn, wholly with his hands plucked off the wound, and by celestial oracles dismissed her glad. Morning being made therefore, the Prioress after the custom compassionating burned with solicitude, whether she labored with much pain; for that the preceding evening together with the physician they had seen the wound teem, and that she fared worse. But the Virgin of Christ glad smiling said, "There is no evil: now the most blessed Father S. Dominic has cured me," and with free and hasty step hastened to Mass. The Prioress wondering anticipated her coming, and asked me amazed: "Let us behold I beseech, Father (I earnestly ask) the foot of B. Columba: for she is cured by S. Dominic." By the wonted rite therefore all things being expedited, I made them likewise sit upon the stool of the altar of S. Angelus, and between them in the midst I enjoined them not to move at all, dissembling lest she should have foreobserved it: and quickly bending I anticipated her heels covered with her tunic with castigated hand, asking with which leg she labored. Who with alacrous simplicity smiling answered, as the author himself saw it cured. "With none: for in the morning the great Father S. Dominic himself cured me." "I beseech," I said, "good daughter (with thy leave I would say it), permit me to see." And having beheld the uncovered feet, when no vestige of the preceding wound had remained, I asked them where it had been. The Prioress assisting and her pious mother showed it. There, although with trembling and not without tears, I kissed the feet, namely of that most pure Virgin, where a little before with his holy hand S. Dominic had touched: but there followed me also more devoutly both the Prioress, and her venerable mother.

CHAPTER XL

[133] The reprobate enemy at the same time invaded after his manner the Virgin of Christ. For there were certain girls in the novitiate of the monastery, On occasion of a certain youthful levity, committed by the Novices; awaiting the habit of the penitence: but certain nefarious young men, a feigned occasion through a certain neighbor under the allurement of spinning, obtained secretly to be heard from the bottom of the privies, persuading that they wished to have them as wives. But when the voice sounded higher, certain younger ones ran, yet inconsiderately; and reproached them that they had presumed to invade the places of the Virgins of Christ: who straightway departed. Which when the rest of the Sisters observed, they greatly shuddered. But some, wavering by the very poverty of the place, would have desired an occasion of departure, as afterward the event of the matter proved. Who therefore greatly aggravating the matter, as if they were indignant out of zeal, broke out into reproaches, and threatened to expel all those, because without license they had come thither, or that several of them should go away thence: and so with tumult before the pious Virgin they clamored. Who hither and thither perplexed by the clamors, certain wicked ones pretending zeal, tried by a graver example to mitigate such wicked ones; adducing of Jesus Christ for the woman taken in adultery. By no means however do those garrulous ones of younger and petulant age admit even a little restraint: rather they upbraid, and repudiate the Virgin, afflict her with injuries and reproach: "Thou favorest little harlots," say they, "and not the good ones": and they even thrust at her with sacrilegious hands. To whom most patiently deferring, she nevertheless exhorted them to piety. For greatly that Virgin of Christ compassionated the offending: and if indeed in the Church it has been introduced to avoid the evil, lest the weaker be stained by their company; they disturb the Monastery and afflict the Blessed one: yet she thought it better so to keep the spirit of gentleness in correcting, that through penitence the fruit of correction follow: because if it be acted more harshly they would despair, and be plunged into greater sins unto destruction: which also she foresaw in spirit. For of those upbraided certain would for confusion have wished to drown themselves, unless the clemency of the pious Mother had withstood: she nevertheless admitted a correction by the judgment of the President.

[134] Who afterward, the wonted company being assumed, sought the church: the demon too rushes upon her: and when to the middle of the suburb she had thus afflicted come, the devil visibly in the form of an unbridled mule rushed against her: yet approaching, elevated above her, passing he vanished. Who when she had come to the altar of Saint Catharine, she prostrated herself praying long. The Prioress caused me to be called, and narrated to me that matter arduous and very troublesome. She at length awakened thought in her simplicity it a common reproach, and as it were the wickedness of defilement. I having questioned of each thing, tried to soothe the pain: because namely the nods and words would touch even the most noble ladies: yet because (her honesty being safe) they had spoken from foul mire like hogs, and since they would be rendered more cautious for the future. For so grief had invaded her, as she afterward reported, that "of which," she said, "Father, thou hadst questioned me in the time ^d of the Pontiff, that has now befallen me." Namely because, the bowels being compressed for the straits, if there had been anything or a little of mud, she expressed that very thing then. Those youths did not escape unpunished: since, whom more vehemently afflicted the author consoles. although for the avoiding of homicides we dissembled, yet within a few days they atrociously killed each other: for the wicked by those things which they do show the indications of their damnation. Very like is had in the Legend of blessed Vanna of Orvieto, namely two petulant youths, who had impudently and dishonestly met her on the way, after a short time breathed their last; that it might be given to all to understand, that not unpunished it accrues to him, who shall have presumed to inflict injury or trouble on the holy friends of God.

[135] The following day the Virgin of Christ saw in a vision within her chamber, namely many globes differing both in magnitude and in matter, She through a vision understands certain ones will fail, of which the greater near the altar as if fiery and white illustrated all and inflamed several, certain remaining opaque, which at length were consumed. The Virgin of Christ understood therefore, that part of the Sisters of her College received the light of truth and the examples of charity, but the rest went away into their place: for spherical things touch in a point the plane of the earth, so also the poor of Christ. Yet she never desisted to admonish those women by the example of piety, and by fiery sermons. They nevertheless, by the suggestion of the lying father of lying, detracted from the honesty of that Virgin, and blamed her of gluttony, and interpreted her virtues sinisterly; by night with noises about her little cell they infested it, and reproached her a damned soul: yet by those same guilty ones they tried the more to machinate, if in any way returning to the vomit or looking backward, they could palliate themselves with lies: who calumniated her in many things and with so great guile by the faction of the devil they had conspired, that certain great men began to be agitated about her, even in the Roman Curia. By rumor too it had prevailed that she had been suffocated by the devil, and that there was a heap of bones under the bed, and that she had cast back a kneading-trough full of Hosts, and that she with her Confessor had enchanted demons in the public square, and favored by her superstition one faction of the city. They attempted moreover certain to dissipate the modesty hitherto begun, and to dissolve the norm of common life, as if at her own will she had introduced it and against the form of the Rule, at length they emigrate. and that the vows of such a profession had not been efficacious; and that the Confessors praised her for the display of themselves. By the pride of their kinsmen at length certain strayed from the common flock, and going away thought by their absence to confound the Religion: but otherwise: which indeed keeps the nature of the great sea, and vomits out the corpses of the dead.

[136] The needy cloister and full of bitternesses, therefore is called a desert, because it is deserted by many: yet it is a way to the homeland of the promise more secure. There were with this faction likewise many false Religious of both sexes, who had been wont to despise the spiritual life. Nor was the truculent enemy satiated, but by day

and night insulted her with threats. And when once she resisted his unclean suggestion, with a blow he struck out the Virgin's tooth, The Author with witnesses having entered her cell, broke the lamp of light and extinguished it. It was at length opportune to detect the machinations of the devil, and to publish the lying satellites of destruction. Aptly indeed, when all the Sisters after the custom were at the divine offices, the Prioress being called with an elder one, and two circumspect laymen being assumed together with the President, unexpectedly we went to the monastery; and entered the little cell. A little cell I would say, or a horrid prison I know not: he shudders at the squalor of the place and somewhat alleviates it. for the place indeed was dark and without a window, under a thin roof, contiguous to the common privies by a ruined wall on that side, on the other side was the entrance of the kitchen smoke: there indeed she had condemned herself from the beginning. On the other side was an altar, where a lamp ever burned. On the pavement there was nothing except a shaggy coverlet, an iron scourge and strewn thorns; but a little bed and bones by no means, or a heap of Hosts. Not without tears forthwith we stopped the fissures of the smoke with tow, and the wall of the rampart with a little lime, whence the foul dregs could be seen: and the door being closed as before (the Virgin of Christ would not have it known) we departed.

[137] Afterward several of those being called to the church, yet not those whom she more familiarly loved, Singly then he questions some, namely the simpler and more pure; but the doubtful and circumspect, we set forth what could be opposed for our cunning, so that they greatly wondered; exhorting consequently those and also binding them with precept, that they should depose the truth of her conversation and the progress of her life. Who both apart and all together attested her sanctimony, and praised her; and said, that they had heard those serpentine tongues, submurmuring, that she ate flesh secretly by night, and was even sustained by the devil; but never observed it, which neither by any caution could often be done: but neither bread nor fish, eggs or cheese or the like, but fruits only sometimes she licked, and a drink of water. Certain had seen, reporting with hesitation, who from time to time saw her supping something; her supping the broth of chickpeas, which from the common table was carried back at the bottom of the dishes; and such, that she had sucked lettuces of this kind: which yet, as I secretly received from her, she had done in reproach of her sensuality; for that by certain slanderers they had been carried back unclean, and infected with flies, and bore a horror as of gore. Fully therefore instructed of each thing, we came to the Magistrate: who disputed of the great seal of the people for the image of the most holy Martyr the Protobishop and Advocate of our city Saint Herculanus: and publicly detesting our negligence, I said; "Most pious Citizens and Lords, we have, now there are seven years, even the living Advocate of this our city, Sister Columba, alas! for grief! abiding in darkness, under a mean roof, ever in smoke and the stench of the privies, without all refreshment, upon the bare pavement, and of her true sanctity he renders the citizens secure. laboring with many inconveniences, nor had she ever complained." Afterward we caused a hut to be woven of wooden boards, in another part of the same upper floor toward the sun, with a little window of light: where then she rendered her spirit to God.

CHAPTER XLI

[138] At that time the aforesaid Sisters of her monastery reported certain express indications of the sanctity of B. Columba. For a certain one they had received as a Sister, who for many years had labored with the falling sickness. And when first before the rest of the Sisters the disease had invaded her, not conscious of the evil, they judged her extinct; Certain of her miracles too are narrated, of the falling sickness cured, and going to B. Columba, narrated that Sister Dominica had breathed her last. Who descending, when she knew, said: "Let her be, and pray for her": and having entered the little cell she obtained health, and freed her from the infirmity. A certain noble citizen Ballionus, surnamed Fortera, suddenly seized with a dire infirmity, impatient for pain and blasphemous, even when asked shuddered at the Sacraments. And when his wife had obtained it, a blaspheming sick man being corrected, B. Columba visited him: and by her prayers so changed his mind, that with a pacified spirit he tolerated the pains: and compunct in heart and confessed by mouth, the Sacraments being received, he fell asleep in the Lord. There had been moreover then in the city a great want of bread, and the Sisters were in number nearly forty. On one day when loaves had failed and the hour was delayed, the Sisters came to her, saying, "Mother, we have not bread which suffices us to eat." Who answered, "How many loaves have you?" They said, "Ten": "Confide," said she, "doubt not: go to the table, the penury of bread being supplied, and begin to eat": which they also did. She having entered the oratory prayed: but they eating straightway there supervened, not without admiration, several bringing loaves more abundantly than usual. Another time when by a similar penury they were pressed, and had only seven loaves; she made them sit at table, and she herself ministered: diseases being cured by the relics of this bread, and the loaves received she broke with her hands, and by distributing so by her prayers increased them, that all being satiated they abounded in superfluity, which on account of the miracle hitherto for devotion is kept.

[139] But she seriously set forth to us and confirmed with tears the generous Lady Talanta Ballion, greatly devoted to that pious Virgin, that she had carried with her into the city of S. Flora part of the bread thus kept: which when it had profited several sick, and once for a certain one wearied with pleurisy she had wished to divide a particle, by eye-witnessed faith there appeared very many golden Crosses, which had been miraculously impressed on that bread, not without great admiration: and there was for the sick one a benefit of health and grace. A certain Priest reported under faith, that he had carried with him to Rome a particle of the bread of the aforesaid Virgin, Communion miraculously brought after a three-day rapture. a remedy if anything sinister should befall him. Being earnestly asked, he gave certain crumbs to the Master-of-the-house of the Pope, more gravely sick: and forthwith he received despaired-of health. Again Sister Catharine daughter of James the Prioress reported, that she too had with certain gaze beheld, namely Blessed Columba for three days upon the spread stool of her oratory to have lain back as if dead: but on the third day, when kneeling she had raised herself, with hands joined and mouth open, beyond the stool through the air she met the Sacrament (to her however invisible); and the Communion miraculously received, as before she went back. It is related moreover that a certain Camillus, brother of the aforesaid Prioress, had once been shipwrecked at sea: whom beholding in spirit B. Columba, she invoked S. Catharine, "Help, Help": and straightway she enjoined the aforesaid Sister: "Pray for thy brother, two being freed from drowning. who is now in the greatest peril." Who when freed by her prayers had returned, the peril being narrated he gave thanks, and recognized that it had then been done. Very like befell the eminent Preacher Master Thomas of Rieti of our profession: who at Città di Castello fording the river Tiber, when his horse had fallen and was being submerged; forthwith B. Columba enjoined her Sisters, "Pray for Master Thomas, because he is in peril." At length by her merits freed when he had come to Perugia, he knew as she had foretold, and gave thanks.

[140] They narrated further also another wonder, namely that her parent Vanna had come to Perugia, and by prophetic spirit in various cases. and had left her two sons at Rieti. On a certain day B. Columba said, "Mother, return home, because I see a girl and a boy, who have gone out of the gate, and proceed weeping toward Perugia, awaiting their mother." And on the noted day and hour when she had returned, as she had foretold, so it befell. And when again they returned to Perugia, and had approached the city, the Sisters being called she said: "Prepare quickly, behold Vanna comes"; and forthwith she was present. The matter was greatly esteemed, and delivered by the relation of that venerable Old man. For the aforewritten murmurings when that pious old man was not a little agitated, and especially had doubted of the integrity of her Virginity; anxious in meditation he walked the orchard; and on this side her innocence, simplicity, sanctimony, and constancy of virtue, on the other whatever the serpentine tongues had divulged he carefully meditated. He deferred indeed greatly to the pious Virgin: to whom straightway in the midst of a certain outspread vine appeared a certain white Dove, The author being doubtful of the Blessed one's integrity with red feet and a rosy beak; and with a certain pure gaze gyrating upon him; persevered nor departed: until approaching, he took it with his hand. Wondering moreover at so unwonted a thing, he considered what it portended. But when he withdrew into his mind, that sign he with tears observed. The true and outspread vine indeed is our Lord Jesus Christ, is confirmed by a mystic vision, of which vine the odor puts serpents to flight: but the redness of the beak and feet, show peace and the affection of charity; and the whiteness, the limpid virgin and sincere. For that a dove sat on the top of the flowering rod of S. Joseph, was the sign of the Virgin Mary to be espoused to him. The old man nevertheless, whether by the Holy Spirit he had obtained the sign, or it had befallen otherwise, held in mind in suspense: but about the dawn of the following day when he had slept again, he is rendered more certain by this vision. For within the oratory of B. Columba led in mind, he seemed to see S. Catharine standing by the altar, and bearing before him B. Columba, as discovering her inmost things: where appeared as it were a little flower of a pomegranate, whose little leaves were folded within themselves, and a dream: and had nowhere unfolded: and certified the old man beholding of the perfect virginity of B. Columba. Nay also the next day B. Columba addressing that old man; "I know," said she, "venerable old man, of what and how with an exaggerated mind thou doubtest. And as the pious mistress S. Catharine enjoined me this night, so I with outspread hands over the sacred things by oath confirm, that by God's gift and mercy, I keep my virginity inviolate to Christ, as she also showed it to thee." Nor could the old man further restrain himself, but broke out into tears: and confessing his fault narrated all the things which he had seen, and afterward held her in the highest veneration.

[141] But a certain pious virgin of Siena, by name Catharine, a foster-child of the same profession, likewise of great probity and grace, when she had long burned to see and address B. Columba, the arrival of guests foreknown, at length obtained with an opportune company to make a pilgrimage thither, and to Assisi, to the Indulgence of S. Mary of the Angels. On a certain day B. Columba said to her Confessor; "Father, we have today guests from Siena." He doubtful answered, "There is no lodging for you for all passing through." She says: "Truly to these we cannot deny it." To him asking who and how many they are, she said: "Four Sisters of our profession from the monastery of Paradise." Again he says, "How knowest thou?" But she: "I will tell afterward." And consequently she rose, several of the bystanders being called: "Let us go," she said, "to meet my Sister Catharine." And when in the doors of the church she met her, she fell into embraces; who then had never seen each other: and after the pious prayers of the sacred altar, she received them in the hospitality of charity; and they spent several days in holy colloquies. They report also without doubt that B. Columba in those days had in her hands a little basket, full of the fruits of apples, and offered to all and many:

nevertheless it ever abounded full. Again they approve this more wonderful, that when Blessed Columba, on the Prime after the first Sunday of Advent, for the holy Communion was present at the altar, suddenly she cried: and the death of an absent one. "See, Sisters, See the soul of Sister Catharine, which with melodies and canticles is carried into heaven by the Angels": and many other similar things they report, which I omit now for the sake of brevity.

ANNOTATIONS.

p. The Sienese Annals, in the year 1669 published by our Fathers John Baptist Ferrarius and Sebastian de Comitibus, at the 27th of November recite the eulogy of B. Catharine Lentia, as having died on such a day in the year 1492, whose Life her Confessor Simon de Angelis wrote, which we desire to obtain with some arguments of that public cult. Meanwhile I note that this vision seems to have been set before Columba only on the day following after the death of the aforesaid Catharine. For she died the 27th of November of the year according to the Sienese then 1492, but to us still 1491 running, and so on the very Sunday: but that vision is said to have happened in the Prime, that is, under the office of Prime, after the Sunday, and so on the second Feria.

CHAPTER XV.

Other prophecies, miracles, counsels, trials of B. Columba.

CHAPTER XLII

[141] I think it nevertheless to be said, since among all the servants and handmaids of God in whom divine grace shone, whether in the surrounding cities or by pilgrims from afar, B. Columba was held commended by relation and venerated. And a certain Religious of the penitence of B. Dominic, by name Lucia ^a of the city of Narni in Umbria; a Virgin of renowned fame, who at Viterbo presided over a venerable College, greatly deferred to her as to a pious mother. Who destined to her letters, prefaced by her own hand with two lines, but the rest by the hand of the President: by which she commended an upright man Lord Carlettus de Corbara, about to entreat with faith before B. Columba, of a certain arduous and honest matter. And when he had obtained to be placidly heard the next morning, he wished meanwhile with us to have prenarrated that very matter. Namely that lately it had befallen at Viterbo, that a certain Religious (the name she kept silent and the profession) had received more evidently the insignia of the Passion of Christ (stigmata they call them) which on certain days even with a vehement pain sweated blood: he had therefore come hither that he might more cautiously inquire of B. Columba, whether in truth it were from God, or were a destruction, for the cause of ostentation and gain. To whom not a little suspended I replied, that to involve the simple Virgin in vulgar difficulties had never been safe: because even of the most renowned Catharine of Siena ^c some would rather turn it into doubt. Who again, "therefore I have attempted it," said he, "because she thence by a secret revelation has known, what she would have desired to be taught, how on those same days Satan more vehemently infested blessed Columba, and struck out her tooth, and against her moved all things: and on that account she had told that she was no less afflicted out of compassion of her, than of a certain near kinsman of hers, whom at that time she had known to have departed."

[142] At length meeting the matter I introduced the words of S. Paul: "I bear the stigmata of our Lord Jesus Christ in my body": where the holy Doctor says, the matter is digressed from by the author discoursing of spiritual stigmata, "Stigmata properly are certain marks impressed on someone with a glowing iron, as when a servant is signed in the face by some Master, that none may claim him for himself: but he be quietly dismissed to his Master whose stigmata he bears. In this manner also the Apostle said himself to bear the stigmata of the Lord, because he was marked as a servant of Christ: and this, because he bore the insignia of the passion of Christ, suffering for Him many tribulations in his body, according to that 1 Peter 2, 'Christ suffered for us leaving you an example, that you may follow His footsteps': And 2 Corinthians 4, 'Always bearing about the mortification of our Lord Jesus Christ in our body.'" It is for certain alien from humility, to wish to seem alone in the gifts of God; and what He willed for His goodness to be diffused, to arrogate only to one, as if the hand of the merciful Lord had been shortened: for that certain detract from innocent and holy Virgins, yet grant it to penitents, and what is more wicked contend it above the Apostles. For we read the Prince of the Apostles crucified and Andrew, and ten thousand Crucified under the Emperor Hadrian: and we have heard that illustrious Agnes the most renowned Roman Virgin protesting, "He has set a sign in my face, that I admit no lover besides Him, and His blood adorned my cheeks." Truly in every Saint there is some preeminence of virtue as to some special use, as the holy Doctor has, on account of which of single Confessors in the Church it is sung: "There was not found one like to him": and by the diversity of graces; for in Christ all things were according to the most perfect excellence. To the man Christ indeed was given the most excellent grace, elected inasmuch as His nature should be assumed into the unity of the divine person. And after Him B. Mary had the greatest fullness of grace, elected namely that she should be the mother of Christ. But among the rest to a greater dignity were elected the Apostles, in whom the Church should in some manner be founded. But the Apostles indeed are proved, and are to be preferred to all other Saints (with whatever prerogative they shine, of virginity or of doctrine or of martyrdom), as having the Holy Spirit both prior in time and more abundantly than the rest. For all the works, which God did in nature and grace, are done to manifest the glory of God: and as He made divers creatures, that the perfection of the divine goodness, which cannot sufficiently be manifested through one, may be manifested through another; so of the Church, which it behooved to be perfect. The glory of the Lord is full of His work: which would be otherwise if there were not in it diversity. I think therefore the diversity of the sign.

[143] On the following day therefore, the wonted rite of her devotion being completed, the letters of credence and the message being heard, then he receives a humble answer, the pious Virgin groaned and watered with tears. For greatly she too would have desired to be made conformable in the pain of the passion of Christ: who although she accused herself a sinner, yet avidly and often prayed to die for Christ, and would have wished her body to be torn with tortures. Rejoicing at length she said: "I rejoice at the advancement of my Sister. These indeed are signs of the charity of God, golden indeed on account of the innocence of virginity and the whiteness of integrity, bloody for the rigor of penitence, nailed for the affection of firmness and the rooted compassion of the Crucified." And when he insisted and demanded her judgment; she said: "As you have now narrated, so I believe: nor is it lawful for me to think otherwise." She asked at length that an answering letter be given, namely of exhortatory admonition. But she; "Far be it," said she, "from me, to admonish the handmaids of Christ, filled with the best gifts, with my insipid little words: I recommend myself to their prayers." Sometimes a certain one humbly besought

Blessed Columba, that she would adopt him as a spiritual son, that in her prayers she might be mindful of him. and sends her Confessor to visit her: Who by no means presuming of herself, said; "Adhere thou to Sister Lucia, who already holds the more secure footsteps of Christ." Not long after a generous Lady, who presided over the chief faction of the city of Viterbo, doubtful lest perchance that Sister should depart thence, by whose merits they thought that city to be fortified; gave letters to B. Columba, that she would by her counsels establish that venerable Sister there, whom she set before herself as a mistress with much authority. Who yet deferred to exhort her by letters, but assenting to the prayers transmitted thither one of the Confessors, who by word should persuade, provided she did not resist the divine will, to gladden that city by her presence, where she had obtained so evident and excellent a gift, and to patronize them by her prayers. To whom when on the sixth feria he had come, the generous Lady herself and the President of the Religion and several matrons standing by, the Confessor himself saw the wound sweating of the right palm; for the rest, he feared to behold the naked body.

[144] When moreover the same Confessor had gone down to Rome, it befell him to have visited a certain most renowned Professor of sacred Theology of the same Order, who then at Rome going to the Master of the Sacred Palace sick Master John Nanni of Viterbo, Master of the sacred Palace; who at the house of the Orator of the most Illustrious King ^d of the Spains labored with a long infirmity and was more gravely tortured. And when that Confessor had named B. Columba, and the sick man himself had more seriously inquired of her; of his own accord afterward, with feet and shoulders, upon the middle of the bed he gathered himself as he could: and with hands devoutly joined he protested, and said: "Lord Jesus, humbly I beseech Thee, if Sister Columba is Thy handmaid, as those who divulge it assert, by her merits free me from this infirmity." And he began straightway with stronger speech to convalesce, and to discuss certain difficulties, and at length recommended himself to the pious prayers of that Virgin. Jesus Christ lives, nor is it lawful to lie: the following day on the bridge of Saint Angelus, he saw him, B. Columba being invoked, rise: to that Confessor and his companion Brother Felix the Spaniard the Reverend Master John himself the aforesaid invalid came: who afterward also to another Confessor of the same Virgin, Master Michael of Genoa, solemnly ratified the miracle, and blessed God and B. Columba. I will report another like this, which to us under faith by his letters reported a certain Master of sacred Theology Donatus of Lombardy, Prior of Orvieto of the same Order. "That," he says, "noble Lady, which also befell a Matron of Viterbo. now several times recommended to the prayers of Sister Columba, when she saw herself about to migrate from this life, certain things being applied which she had brought from Perugia of hers near to her heart, and with wondrous confidence this prayer being premised to Christ, in her heart, because she could not speak with her mouth; 'Lord Jesus, if she shines with so great sanctity, as it has sounded in the ears of mortals, by her prayers and merits in this my necessity bring help.' Which said straightway the pain vanished, and as it were three fiery flames went out from three places of her little body, and so returned to herself she remained glad; and with a most clear voice, with an easy motion of the members of her body, magnifying God and His servant, with the proclamations of praises ceased not to extol her. At Orvieto on the 13th day of August, at the 21st hour, 1496: and so freed as much as she could, she asked that I would be willing to publish it to the praise and glory of Jesus Christ."

CHAPTER XLIII

[145] The innocence of the aforesaid Virgin and her simplicity and the common fame of her sanctity urged with them even the most worshipful Lords in the bond of charity: When she had foretold many things to John Borgia Legate of Umbria, at which time the most Reverend Legate de Latere of the nation of Umbria, Lord John ^e Borgia, desirous of ecclesiastical felicity and of his uncle the supreme Pontiff, interposed with God B. Columba for certain arduous businesses: to whom, the Lord revealing the events to come, she foretold several things. And he had indeed inquired and addressed her several times in our church, and by letters sometimes had received answers. But when once anxious of a certain urgent cause he had doubted of the oracle; he returned to Perugia, to address her at St. Peter's outside the walls, that from her he might more clearly draw. Who on account of the dignity of his authority yielded: for she had never gone out of the gates of the city, and most rarely had betaken herself elsewhere, except to the church. A suspicion indeed hung in the common folk lest perchance she should be taken away: and the Lord himself had now secretly attempted to transmit her to Valencia, that she might also assent to the most Illustrious Queen. She went therefore thither, supported by a throng of men and matrons, summoned to him outside the walls, and the hour was about the sixth. But when she had beheld the distant mountains from afar, she began to meditate and to be fervent in spirit, and broke out: "Mount Sion! and Mount Calvary!" But the Confessor, lest she should stop on the way, hastened the entrance: and when she had come to the middle of the church, before the image of the Crucified kneeling she went into an excess. And when the delay was protracted and they had not eaten, certain of the Satraps and chief men of the Curia were wearied, and would have wished to detract from the Virgin, she suffers a long ecstasy, so that they called her an impostress, like Lucia of Narni also; and that raptures of this kind were not from the Holy Spirit, but otherwise done and superstitiously: which nevertheless consequently, by veridical reasons and approved indications before the most Reverend Legate convicted, they were compelled to retract. Now thither the Decurions had come and the Magistrate of the people, with a great frequency of the common folk: and if perchance she had been more quickly loosed from the ecstasy, they played melodies on the organs. But she with open eyes was rendered as of marble, often the color changed (I think according to the affection of her fervor), all being amazed, after which she satisfies him questioning: even the most religious Fathers themselves of the venerable Congregation of S. Justina, of the great Father S. Benedict, who saw her with monastic gravity. Her at length awakened the Legate himself, at the right of the altar apart, with a protracted discourse addressed. Who, with all humility and meekness, fully satisfied his petitions: and when he had signed her with a blessing and was returning, the chief men standing by, men indeed lettered, circumspect in sense and probity; the Lord himself of excellent genius, greatly praised the Virgin, approving the faith of her prophecy: inasmuch as here experienced and at Rome, in his promotions and Legations, both at Valencia and in Italy and the Kingdom of Naples: and to her afterward, by repeated letters, he even foretold of the impending end of his life.

[146] At the same time the Apostolic Treasurer, an eminent man indeed, D. Villius of Centelles a Spaniard, most devoted to the aforesaid Virgin, awaited to draw from her an answer to the supreme ^g Pontiff: and the divine offices being completed we went to the chapel of S. Peter Martyr, and there he addressed her sitting on the ground: who the vision which she had suffered under secret reported to us, she warns the Pontiff of celestial vengeance impending to be announced prudently to the Confessor of that Pontiff, the Bishop ^h of Cagli Brother and Lord Bartholomew of S. Gemininianus of our Order. Who when she interpreted the revelation, nevertheless so rigorously to upbraid, and with so great authority began to argue, that she rendered both terrified and amazed: and so far had she shaken our folly, that on that day, as the Lord himself reported, he even neglected to eat. There befell consequently to the Pontiff too an assault of rebellion, as it were (a unique destructive and horrible) misfortune on the feast of S. Peter. For never had that most meek Virgin been thus wont: but it is established for certain that she was impelled by a vehement afflatus of the Holy Spirit.

[147] When moreover the aforesaid Treasurer of the probity To an incredulous Apostolic Commissary of the Dominican Virgin and her sanctity, and of her supreme abstinence, addressed a certain Commissary of the Pontiff, and that one had more harshly withstood, nor only could they not persuade, but rather following the detractors, he promised that he would observe her more sagaciously (he too was a Spaniard, a noble man, of the most renowned genealogy of S. Dominic); and when he had several times dissembled, and had beheld her rites in the church; on a certain day the chief men of the monastery being called with him and the wonted company, at a similar hour he came to the church and was present at Mass; and now B. Columba was in an excess. Who approaching observed diligently, and adjuring urged the Prioress by Censures to search the truth of the fact: who affirmed that she had faithfully experienced each thing. He came nearer, and tried to lift the seized hand of that Virgin: but he found it of a continued weight with the rest of the body and of stony rigidity. And compunct he wondered vehemently, and believed that she was truly a handmaid of Christ. she gives a proof of her spirit. When at length awakened she was refreshed with the sacred libation, she humbly heard him addressing her. And when he had announced himself of the stock of S. Dominic; she with a certain wondrous cheerfulness rejoicing, forthwith believed herself with all meekness familiar with him (for greatly she venerated S. Dominic), and straightway inquired of that Commissary (of which he was greatly amazed) of the Convent of the Order which is at Valencia, of the church, and of the bell, as if she had been there. Devoutly at length deferring to the Virgin, he knew that she was truly possessed of celestial food: to whom according to his power he offered himself and recommended himself to her prayers. But returned to his residence he proclaimed the Virgin exceptional, and often repeated, "Truly my bowels were moved."

[148] But by his own handwriting reported to us Lord Erasmus of Genoa a Monk, who at that time had been Prior of S. Peter of the aforesaid Congregation, She heals the Prior of S. Peter how he had suffered in his eye a fistula, with which he had lamentably labored. And having obtained license, according to his devotion he obtained from B. Columba by the obedience of the Confessor that his eye be signed, by the own hand of that Virgin, with the sign of the holy Cross; and he had convalesced: who likewise having several graces, recommended devoutly by her prayers those diversely oppressed. They report likewise those religious Monks themselves, that when one of them had fallen asleep in the Lord of a pestilential disease, and the rest not a little shuddered at the contagion; and frees his monks from the plague. they brought prayers to B. Columba; that for them she would send forth pious vows, and they themselves should fully fulfill them, and that she would patronize them by her prayers: which when she had devoutly done, she even preserved them all whole, having attained several benefits by her merits and prayers.

CHAPTER XLIV

[149] It is fitting accordingly from many to report certain things of her no less documents than merits, which we had consequently experienced. A certain illustrious Roman matron had come to Perugia, that she might take the habit of the penitence by the hands of B. Columba, and be instructed in her sanctimonies: She gives the reason for her frequent confession. and having attained according to her vow, she continued the church with her. On a certain day she asked the Confessor why B. Columba thus frequented Confession, who with the greatest rigor seemed to keep her innocence. He answered: "The more anyone wishes to beware of sin, the more he fears to incur sin, and the purer the mind is, the more cautious a custody is to be applied: for one flea defiles a white garment, and a gnat a limpid fountain." The same nevertheless he set forth also to the pious Virgin: "Why," said he, "is it needful so frequently to confess, and to accuse oneself as if profane ever with laments?" Who

groaning said: "Because I am a great sinner." But that one again flattered her of her merits: to whom she withstood answering: "One ought not to presume of merits, since if there be any gifts, they are great with respect to the giver; which for certain if another had had, he would work greater things and more fervently." She would have desired moreover sometimes to suffer and with difficulty more bitterly: for that, exercised by long patience, the yoke was to her mild and the burden light. And therefore she earnestly demanded to be straitened more harshly, that to her eternal Spouse, she might render a richer dowry in the heavenly things: which we tried to resolve in the oxen: for of the accustomed ones the work is more efficacious, and more pleasing to husbandmen because they fix the foot more strongly; otherwise indeed if you frequent the goads to those kicking back.

[150] They had once set the Virgin over them as Prioress: who indeed to exhort by word and example, Made Prioress and bidden to rebuke with some rigor, and with all meekness to admonish she indeed knew, but to argue by no means nor to upbraid. She had therefore deferred the care of correction to the Master the Confessor. But little women for the most part young bear it ill when they are upbraided; the more when they are argued with by those who hear them in Confession, lest they induce suspicion. For it is necessary that the Priest address these and chastise them more lightly, lest they keep silent the jealousy of indignation, and the errors being held in suspense in mind they dissemble a disturbed conscience. Nor again is it judged safe to multiply interposed Priests, and to vary the Pastorates. It behooved therefore to reflect the solicitude of this kind again upon the Prioress, and that she herself should bear the manner of upbraiding of her who had before presided. And when the contumacy likewise and the insolence of a certain one she would have openly argued; it befell her somehow to have feigned the wonted chiding of the preceding Prioress, namely "Trista, trista, ever wilt thou be insolent." she is accused as having used a contumelious word out of hatred, Nevertheless he who admonishes the evil incurs hatred: and it is the property of the proud to be unwilling to be subject, rather to pursue their own will. Who therefore ought to have been humbled, insolently set down a complaint, that out of hatred the Prioress had defamed her: for that in our vulgar tongue, "Trista," seems to note incontinence. But the Priest that he might render the Virgin more cautious, lest in any way she should decline from the law of charity in the future, apart therefore instructed her of fraternal correction. And when he had subdivided: "If anyone, even if he preside, should out of jealousy reproach or upbraid, he would err perhaps mortally"; suddenly white tears overflowed in rivers, which swelling flowed through her cheeks, as if waters gushed from pipes: and so with fear she had been pierced, when she had heard the word "Mortally," and bitterly bewails it. that the Priest could not restrain her from tears; rather he too was compelled to weep, who yet had been wont to use with her a rigid speech, lest he should ever provoke her to vain glory. Nevertheless he too then knew, what it is to truly fear the offense of God. Who nevertheless had not been in fault, nor had strayed out of jealousy; but had only simulated austerity, as she had been forewarned, and would certainly have desired what was of salvation, which is established to be not of hatred, but of love. For women ought not to be idle, lest they incur incontinence; but to work with their hands, both on account of the necessity of food, and on account of the maceration of the flesh.

[151] A certain noble Roman Baron had escaped from the captivity of the Gauls, Certain doubting of her abstinence, and inquired of her of their return: who said, she knew not. He repeating, "Is it true that thou eatest not? thy countenance does not so show it." She had indeed an Angelic face, inasmuch as one sustained by celestial food: on account of which some persuaded her somehow to frequent the common table, and there to lick something at least a draught of water; because from many she would take away a great occasion of scandals, who would by no means think that she altogether abstained: that it would again for her in the future be a more secure health of body and soul, if she walked the wonted way of nature, than to tempt God daily for the necessity of food. and others thinking she should be led to the common life, To these very many were opposed, as if they thought her sustained by undoubted faith, as hitherto, by the special gift of God; and that she should not by diffidence resist God, but follow it by the same calling: therefore those persuaded otherwise, because they labored with unfaithfulness, who would rather depress the glory of God and the fame of the Virgin; and again contend to afflict her with the tedium of tables, and to divert her from contemplation, nor would they beat back the serpentine tongues.

[152] Into neither part did the Virgin of Christ decline: but, she commits herself to the Confessor: as in other things, she awaited the determination of the Priest, though exasperated on this side and that she feared. Who nevertheless wished to scrutinize her judgment, lest perchance relying on his own judgment he should rashly venture the counsel of God. For he had heard read once, a certain pious Virgin for several years sustained by the odor of an apple: who while she had varied the affection of her continence, was afterward compelled to eat: yet it is clear that odor comforts, but nourishes not. Likewise he remembered in the same case, as in the eighteenth we premised, of her own parent; and also of the violent harm, which she had incurred when compelled to the same by a certain reverend Father: therefore he hesitated with himself, whether anything new had happened, whether she were pressed by importunate hunger, who dares to innovate nothing, or had diverted from her purpose: who affirmed that she now experienced, as she was wont. And when the holy Communion was interposed to her or the colloquy of the word of God, her strength was attenuated and her spirits impoverished: because indeed in the reception of the Sacrament she was reformed by a most evident reparation: "Which," she said, "if it be deferred from the wont, I feel a defect, and cannot be restored, even if I had sucked fruits or licked." The Priest weighed the simplicity and humility of the Virgin, and he too shuddered to precipitate a sentence: but he deferred to the divine revelation, she however meanwhile should pursue as she had begun. having experienced her divinely refreshed. For she herself reported, that by a certain white bread, though insensible, she was sometimes refreshed in spirit, both by S. Catharine and by S. Dominic. It is established moreover that the same battle was once also in that exceptional our Catharine of Siena.

[153] The chief men of our city by efficacious testimony affirmed, that their generous daughters greatly doubted of the rapture of the aforesaid Virgin, Certain women more freely explore the truth of her raptures. and observed her thus affected circumspectly: who at length so occupied her, that trying they rashly goaded her underneath even to the parts of modesty, as if women could not bear contacts of this kind: nevertheless they experienced her cold and altogether insensible. The handmaid of Christ sometimes reckoned her wonted prayers inept, and as if she herself were torpid judged them unpolished. The Priest therefore, that she might be fervent, brought to her the parable of him, who in the Lives of the Fathers had been so rude, and knew utterly nothing else, than that he leaped over a dug ground several times in the day, and every time only said: "I hence, thou thence; praise to God," and was for this held commended with God: how much more therefore would they be held who said at least "Glory to the Father," which she said at the end of the Psalms. Who greatly cheered, with much sweetness smiled, and acquiesced in humility.

ANNOTATIONS.

p. "Scinifex," in Leander "Sinificus," more rightly "Cynips," or in the plural "Cyniphes."

q. Caesar notes, that to the people of Perugia indeed this word so signifies, but to the people of Rieti etc. "Triste" simply is said for evil: which diversity also in our Belgic tongue and the corresponding word "Drouf" is found: although each word from its first institution is the same as "Sad."

r. "Interponere" here signifies to intermit, to procrastinate.

s. It is a wonder that a presumption of this kind so unbecoming was not by God exemplarily castigated: unless perhaps it was excused by the simplicity of an innocent intention.

Leander prudently dissembled this place, lest he should offend the ears of the Virgins, to whom he wrote in the vulgar tongue; but to our writer it pleased to omit nothing, which proved or explained the truth and manner of those raptures.

t. The place in the Lives of the Fathers I have not yet found: Leander dissembled to render the matter, perhaps not sufficiently understood by him, into Italian; Balestra book 3 chapter 1 number 8 for "leaped over" reads "saluted": and so renders the sense, that a simple man dug himself a sepulchre, and visiting it often said, "I now here, now there: be praise to God."

CHAPTER XVI.

Columba foreknowing things to come by prophetic spirit, publicly and privately patronizes the people of Perugia.

CHAPTER XLV

[154] We are greatly compelled to have narrated, at least in compendium, Amid civil wars, certain most renowned and to all known public benefits of our city. And would that, so not unworthy ones, I had obtained at least somehow to attain to thanks! because we can heap on her only unequal praises: nevertheless if I cannot recognize it by word (God knows) it remains in affection. That people had once been in a great conflagration: for that many, expelled from the city and at the same time exiles, that they might seek again that city of Perugia and the camps, had hired from every side bands of the common folk, and from the surrounding cities garrisons of soldiers, and there was a strenuous apparatus on both sides. Therefore the Magistrate of the city and the Magnates, because they disagreed in factions, wavering, the people of Perugia having recourse to her, asked B. Columba to pray God, that He would free them from their enemies, and the common folk from ruin and harm. Who as she was wont, moved with great piety, groaned: and the patronage of the city now committed to her by God (which He revealed to her) she pursued; and as far as she availed, she certainly expressed by the evidence of the fact: for when she had prayed, she obtained. Indeed the Virgin of Christ did not foretell secretly, but openly and publicly; "Fear not: for I saw as it were a boiling sea, and through the surrounding hills then strongholds, and that city itself agitated by the waves in the midst: and when greatly exaggerated it was in peril; suddenly on the right stood by the holy Father Dominic, she obtains and foretells help and victory. and on the left was present S. Catharine the Virgin of Siena (whom she herself had interposed as Advocates) offering help with their holy hands; nor did they leave her after the wind had ceased." Each one of the people presumed prosperous things: and committed themselves by prayers to God, and to the suffrages of those Saints. But as in a short time, upon the lake Trasimene, where it was not suspected (which was a more certain indication of her holy revelation), it was fought; the people prevailed, having attained victory, not without the plague of the adverse part.

[155] Again, fewer years following, those exiles, The same being unexpectedly anticipated, their accomplices being multiplied from the neighboring cities and a not small body of cavalry hired, collected forces; and presuming on the intestine sedition of their faction, invaded the confines of our territory, occupying even certain strongholds, not without terror of the people, for that they had broken forth unexpectedly. But the Decurions and the Magistrate besought Blessed Columba, that she would intervene with God by her prayers. To such a degree indeed had certain bound her, that they said, "Earnestly compel this time the Lord Jesus Christ: for indeed we know by experience that thou canst altogether. If now the enemies be impeded, we will take care henceforth to provide better." she succors, rain being obtained: Which she praying so great an inundation of rains supervened through the night and day, that they were then compelled to desist. But the feast of the Assumption of S. Mary was impending, and B. Columba said to her Priest the Confessor: "Deign, good father, to celebrate daily the Mass of the holy Virgin until the seventh day: for I heard a voice indicating to me, thou shalt not prophesy for seven days." But the Priest doubted of some impending scandal, and awaited some notable revelation. He assented therefore to the vows, then under the feast of the Assumption of B. M. and celebrated consequently; enjoining nevertheless on the pious Virgin, that whatever meanwhile she heard she should altogether reveal to him. The days being passed B. Columba to the aforesaid Confessor, after the custom sitting in the chapel of S. Peter Martyr, said: "Stay, Father, I will narrate what I have seen": who not far withdrew, that she might express by words and motion and gestures what she had seen. Which she also did: for kneeling on the pavement; "I saw," she said, "a King very comely, sitting in majesty, surrounded with a renowned court, who in his countenance bore great rigor, and with his left hand showed three sharp swords; as if he threatened to devour the city, with great loss of the common folk, on account of their demerits: and a certain most beautiful Queen, clothed in white gilded, three times consequently adoring on her face (she herself likewise advanced) until she had come to the throne of the King, and there kneeling gracefully prayed. But the Judge was constant for justice: she sees her extorting two swords from the judge-son, but when the Queen of the world more instantly prayed, with the King God she obtained mercy, and extorted two of the swords, but the remaining one stayed straight." Which the Priest did not keep silent, and revealed forthwith to the chief men: who also of themselves excellently interpreted the vision.

[156] But after two days the more illustrious matrons of our city came with tapers, and were present at Mass in the Chapel of S. Michael the Archangel before B. Columba: and the divine things being completed they besought her with tears, that she would pray for the common state of the city and of that generous family: for that without doubt the common loss and plunder of all was impending: and they were embracing her knees, sad, and utterly fearful; for that the chief men had ill provided. To whom B. Columba answered: "Be I beseech of better mind: and promises help to the suppliants. for surely by the most glorious merits of the Queen of heaven now for the greater part the most clement Lord Jesus Christ will be propitious to our miseries: confide. This nevertheless I would announce to you, that if the chief men themselves will not amend, and keep the order of justice, and piety toward God, and charity among the people, the deferred scourge of God they will at length not escape. Be mindful of the judgment of God." But the chief men decreed to go to meet the enemy: which they also did: but they neglected to fight, presuming of a clandestine entrance. And when the people had returned into the city, and about the middle of the night had given themselves to rest; certain, who before had dissembled, betrayed an entrance to the adverse multitude, Those entering by night by stealth they drive the enemy from the City, which advancing had occupied the middle of the city. But as quickly as possible the awakened people rose: forthwith the protection of the great God was made, and straightway, the encounter begun (as is related by several), S. Catharine with B. Columba were seen to appear on high. And so the foot-soldiers, shaken by the charge of the cavalry, took to flight: and several being driven headlong, the hostile Leaders remained partly captive: but letters of certain Lords being interposed, B. Columba obtained one of them safe: who gave thanks, and is bidden to give thanks to S. Catharine of Siena: and personally devoted himself to her a perpetual son. The Virgin of Christ B. Columba asked only that a figure of S. Catharine of Siena be painted over the doors of the Cathedral church, out of reverence for her holy protection. But the Priest the Confessor himself, both because the Virgin of Christ so assented, and because certain of so renowned a benefit, chose the seventh day dedicated to the Queen of heaven, and thenceforth as long as he lived unfailingly celebrated carefully the Mass of the blessed Virgin.

[157] But certain not to be named, with diabolical rashness blasphemous, set their mouth in heaven, lying of the supernal Judge God, utterly alien from the loftiness of His eternal counsel, whom they called factious; blaspheming likewise also B. Columba, as trifling and a follower of a party. the factious blaspheming God and Columba. It is clear they were refuted by the divine oracles: for it is had of that most renowned prophetess S. Deborah, who also judged the people of God, and profited them in many things by counsel and exhortation, and for it often besought God and was more clemently heard: and that that holy Prophetess by her prayers rendered trodden under the cavalry and the chariots of the enemy, slew the princes, and put to flight the forces of the foot-soldiers. Nor yet did the prudent Virgin Columba desist to admonish the chief men, to fear God, and to exhort all to those things which are of religion and justice, of piety and concord: often interdicting the blasphemies of the Saints and wicked deeds.

CHAPTER XLVI

[158] It is held too terrible and horrible to fall into the hands of the living God, She foretells divine vengeance to the citizens elated by victory: if namely we abuse the patience of His longanimity, which solicits to penitence, and have provoked His mercy to a just judgment: in fine the hearts of men, which are lifted by too great ambition, often like dust vanish into the wind. This worthy of consideration the Virgin of Christ Columba had already foreknown by a mental vision, and foresigned by word, what that sword which had remained in the hand of that severe Judge at length portended; namely that, the demerits being multiplied, the divine vengeance would strike. The chief men indeed had made for themselves triumphal arches, displaying their own forces; and so greatly had presumed, that no correction was hoped: who often and more frequently mercifully admonished, nevertheless worked according to their own will, saying; "What is to be must needs come to pass." Therefore the Virgin of Christ through men very grave, announced these things to the chief man: "I see," she said, "a certain generous human body torn into three parts and miserably lacerated: and learns by a vision the disaster impending over the chief men. whose head together also with the right arm, but the left side is headless from the shoulder even to the foot, but the rest with the right shin. I exhort you, fear God: you will at length fight among yourselves." The chief man variously interpreted, what however were hidden from his eyes. The days altogether toward peace for him: the breadth of his family, the bloom of youth, and prosperous succession, on every side favor. But he did not lie who said; "Flesh without bone is full of stench." Accordingly the strenuous Knight Lord Astur, the firstborn of that same chief man, anxious of a certain arduous business, sent his Plebanus to B. Columba, whom indeed he devoutly venerated, that she would pray for him. Who hastening found her in the chapel of S. Peter Martyr, at the feet of the wonted Priest: to whom he reverently set forth the word entrusted. Who somehow looking up, said: "Report to Lord Astur: I saw upon a mountain three tabernacles, in each of which hung one crucified, whom three a fire wrapping wholly consumed: and I heard a voice saying, This for Lord Astur." But the Priest tried to mitigate the answers, or salubriously to interpret, lest he should be affected with too great terror. Again the pious Virgin said: "Report as I have said." Which the Plebanus himself of the church of S. Sylvester reported under faith. Lastly those three in their chambers stabbed with a cruel sword, and certain resisting at length conquered, perished by a dire and most bitter death; and would that it had not been the vengeance of perpetual damnation!

[159] To these consequently chief men, who had remained after the destruction, even most devoted to her, she diverts a certain one from a determined crime, she foretold several things, and by her many revelations met many snares. Certain subterranean entrances she detected: to them she foreannounced victory on this side the Trasimene territory, in which the other and first one in the front of the war she had expressly foreseen as it befell. Again when another of the chief men

at a distance lingered in the camps, and was over the forces, and was solicited by certain powerful men with prayers, and also with copious sums, that he should attempt a certain thing not to be told; the Virgin of Christ foreseeing in spirit that doubtful he perhaps had wavered, a messenger being directed thither more swiftly, whom they call a "staffetta," she utterly interdicted: "From that," she said, "which is turned over in thy mind, desist: a messenger being sent to the absent one. since it would turn to ruin for thee and thy house." Who thinking it known to God alone was amazed, and forthwith with all reverence detesting such a crime, gave thanks to God and the pious Virgin, and at length communicated it to his father.

[160] A divulged thing moreover, which to many became known, I report. A noble matron and generous Lady Hippolyta Bayona at the same time had sent to us a certain venerable Priest, a Brother of the Order, with certain presents and whitened tapers and letters, that we should suffrage with B. Columba, that she would deign to pray for her own, who at that time were exiles of the city of Viterbo; and that we should likewise try to draw what would be future. Who favoring her vows, even by enjoining, persuaded the pious Virgin. But the messenger not importunate stayed with us several days. On one of the days B. Columba said: "Father, She learns the Gattescos exiled from Viterbo are to be restored, at dawn I beheld the gate of a certain city closed, in whose lintel was an entrance of a hole, through which a certain hog tried to go out: and when it had put forth its head, a certain cat, outside the doors upon the post turned over, with head let down atrociously fought against the hog, and so lacerated it, that for the most part I taking pity compassionated it." But the Priest and Confessor straightway understood that vision, and interpreted the prosperous success of that generous Lady, and so sent back the messenger instructed. For that the cat boasts the Gattesca faction and of that generous Lady, which on the threshold was turned over and outside the house: but the snout of the hog (which commonly they call Grugno) is the sign of one chief man of another party, which differed from the former, and then ruled the city: the Granii being slain: which forthwith the city being closed, after a most bloody slaughter, was by postliminy driven out, as the Virgin of Christ had foreseen. Too long for certain or impossible it would have been to have narrated each thing, which to our citizens once the Virgin of Christ foretold; and many other things. namely of the death and health of the sick, of the return of travelers and misfortune, of the childbirths of women and the sex: which she foretold so certainly as if they had been present to her, as also very many by public voice attest.

ANNOTATIONS.

CHAPTER XVII.

The Confessor of Columba, for her and for himself, both to the Superiors by letters, and to the Curials at Rome orally, renders an account.

CHAPTER XLVII

[161] The providence of God orders the life of Saints, that they may attain the best end; New whisperings concerning Columba emerging, and renders her conspicuous to others, that they may profit by the example. But, the holy Gregory witnessing, those beholding are not similarly affected: since the evil, while they are tortured by envy, try to pervert by false judgments. Truly when the affection is depraved, the understanding is dulled and grows dark. Therefore he who is not spiritual, had concerning spiritual goods a disordered affection and a darkened understanding, nor are clear things presented to such a judgment, just as neither to one waking by the scrutiny of one sleeping; as it is written, "The animal man perceives not the things which are of God": whence converting good things into evil, they lie in wait with calumnies, and put a stain on the elect. 1 Cor. 2:14 Thence justly the arrogance of our rashness is beaten back, when by divine judgment laudable deeds and most chaste sayings are commended. Therefore that crafty father of lying, who fell from the supernal as the prince of the wicked, summoned forces of apostates of both sexes of divers Religions, and also of secular sciolists, inasmuch as those who presume lofty things of themselves, so far that they dare at their own judgment to circumscribe the Holy Spirit, and that what is not defined by them is alien from God. With these satellites the old enemy restores the battle against the innocent Virgin Columba: even with the highest Prelates, and machinates a conspiracy with the higher Prelates of the Religion and the most Reverend Protector, and also with the Legate de latere, even to the supreme Pontiff; that the devout and holy simplicity of that Virgin they might at length interpret as guile. Likewise her most Reverend Confessor, as suspect, by physical and likewise mathematical doctrines to prognosticate, contaminating what she had foretold, they accused. To these was joined the authority of those wishing to extort B. Columba from Perugia, who according to their power tried to depress the boldness and prudence of the Confessor: and so far they prevailed, that the Confessor himself was compelled to render an account of the aforesaid Virgin. Who confiding in the Lord, to those supreme men consecrated letters of this tenor.

[162] "Most Reverend Fathers and Lords, what I have conferred by mouth, I ratify by writings and more securely confirm. The Author renders an account for her in writing, For the venerable Mother of so great a congregation, Sister Columba, profits indeed from good to better: she pursues to the full whatever statutes of your Reverend Paternity. Indeed to the church on the feasts of precept they come collegiately and return: the hours in their oratory they perform together, the food four of mature age beg. But Sister Columba, accompanied by her mother and two matrons, once in the day in the morning at the hour of the office for the most part frequents the church; and after Mass, the holy Communion devoutly received, prays long: but after the Office she satisfies the popular frequency, and the messengers and letters, from the near cities and the far. Many profess to have received graces by her prayers, even with great alms. But on the feast-days, the said matrons ever standing by, she reads in the Breviary, explaining her daily exercises, and asks the things occurring to her to be expounded: most avidly she attends, most sweetly she gapes, and is refreshed; and (with admiration I say) she never wearied grows lukewarm, nay ever more ardently draws. Twice or thrice in the week she sacramentally confesses her faults. She does not speak with anyone without the presence of one of us, nor goes anywhere ever. The apparent raptures or soliloquies in the church she suspends, yet not without difficulty and pain, as she herself reported. All speaking with her she moves to piety and inflames and consoles. Freely, simply, and without artifice she speaks, even with great Prelates and Lords. She foretold many things even to the highest men. Through the greater part of the night daily she meditates the Passion of our Lord Jesus Christ, the rigor of penitence, and scourges herself long with chains. Her cold little body afterward, wrapped in iron circles, and chains and a hair-shirt, upon the bare ground or boards by slumbering she rests, even if feverish: afterward she prays: sometimes the anxiety being passed she drinks water, or sucks fruits, or licks leaves in vinegar: twice she sucked the unclean washing of the dishes: and yet besides the eating of solid food she is sustained.

[163] By opportune exercises and obsequies, even in the time of the plague, she ministers to the household. The sick she fosters. From no one does she detract: those detracting she meets, the fervor of charity, and by opposing interrupts. Ever with bare feet unshod she walked, even in deep snow, when for the most part the citizens went before with shovels, gladly affording her a path by the soil even to the doors of the church. Our Religion and the Brothers she supremely venerates and loves: from whom if anyone detract, she breaks out into tears and sobs. A most affectionate Sister, prompt to the obsequy of all Religious; of liberal eminence too, and ever of cheerful modesty; especially loving her own, and of each congregation of S. Benedict, namely of S. Justina and of Monte-Oliveto, and likewise of both sexes of S. Francis. But the care of the Sisters and girls she so providently, diligently, and charitably pursues, as if she serve Christ. Nor does anyone speak to any of the Sisters except the Master: who since they are in number forty, in so great penury of the time are sustained and abound. Nothing does she reserve for herself: though many things are secretly offered her. Not with secular prudence, likewise how her Confessor was made but with domestic simplicity she exhorts, is indignant, with zeal grows angry, and is avenged with tears of piety. But, most Reverend Fathers, it befell that the wonted Priest was sick, and I at the request of that venerable Sister, also by the counsel and will of the Reverend Provincial, with zeal of piety by supplying even in the Sacraments served: which I did the more gladly, yet that an opportunity being found I might be made more certain, also lest outsiders under the appearance of the Confessorship should make a sedition against us, since she has authority with the Magistrate and the common folk. Which when artfully, diligently, and sweetly I had attempted, for joy wondering and not believing so great innocence, we caused opportunely her first Confessors to assemble, and I directed messengers thither also. I found by fact wondrous things, even by the testimony of many. We caused, not without expenses, her mother to come, with one son and a girl, whom we sustain; one as a Brother, the other among the Sisters, that we may be more secure of her firmness.

[164] how strictly she dwelt for seven years, Most Reverend Fathers, for seven continuous years she abode in a chamber without windows, under a roof, dark, above the common privies, near the chimney of the kitchen, contiguous to a certain blaspheming woman; where sometimes the wind extinguished the lamp, the stench and smoke affected, the harshness of onions and of garlic afflicted her. And she sustained there many troubles of demons, and never complained, nor was she bold

to detract from the contiguous woman and the depraved household: but, 'Make,' she said, 'Father, for me a cavern in the crypt, namely where the foundations were dug.' I answered: 'By cold and frost thou wouldst fail, and I should be guilty.' We made for her afterward a hut of boards in the same pavement of the dormitory, in which she has a lamp ever burning, with whose oil the sick are anointed, and in the middle a tall figure of Jesus Christ bearing the cross, and the progress of the passion, and an altar: also a stool of boards, where sometimes her bruised and cold body with hot tiles and stones as if half-dead they refresh. But the tolerance and patience to express I judge very arduous, if I detract from no one. I know, most Reverend Fathers, according to the sentence of our Lord Jesus Christ, that a homeland is incredulous to its own. There is perhaps to the purpose the parable of Demosthenes against Philip, of the wolves, who asked of the shepherds the dogs.

[165] I had indeed persuaded and often, that she should provide for herself of someone of mature age, and how he himself desired a fitter Confessor to be given: and of authority and doctrine, and of holier life, since I indeed judged myself unworthy, and had set forth several even with praises. She shuddered, and with pious tears and savory words upbraided me. Because also by many worthier Communities, and even most Reverend Lords she is asked and sought, I feared also to sadden her, beyond the greatest debt which we owe her: because in truth she conduces more to the fame of the Order, than all our lettered men now do, and for a Preacher and Confessors supplies. Nor did I fear to tempt God, and to neglect His innocent handmaids and spouses of so great virtue. Nevertheless let the will of God be done: as S. Martin professed. I know not what is to be, and at length he answers for himself. and ever I fear in solicitude. Nor am I a magician, but to the exercises of good arts ever boldly intent, and now a fifty-year-old. I profess, I am in cult and veneration a most upright Christian, though less well-mannered, to the community of the Religion though useless, yet not harmful, and a veteran foster-son and familiar of your Lordships, a son though unworthy. From Perugia the 21st of October, 1497." These things the aforesaid Confessor himself, before those supreme Fathers and Lords by a veridical protestation of blessed Columba deposed.

CHAPTER XLVIII

[166] It remains to have narrated of the same Reverend Father his constancy in the holy man: Understanding himself to be less approved by the Pontiff who when for certain he had received that the most blessed Pope had at length said thus: "We know altogether Sister Columba to be of holy life; but we wonder whom she chose as Confessor: for we have heard him a man of good times, inasmuch as one who led glad days and serene years": and those who were present forthwith answered; "More sagacious are these such, most blessed Father, if it be needful to make trial, than any rude and simple men whatever." And another time, when before his Beatitude was held a discourse of the aforesaid Virgin, again he repeated, "We understand that Sister Columba is a holy woman; but it has been reported to us, that a certain Religious of evil fame governs her." Therefore an opportunity being found, he seeks Rome and acts with the Legate: at the beginning of Lent, the aforesaid Master went down to the city, and humbly presented himself to the most Reverend Legate of Umbria at S. Peter's in the sacred Palace, and certain most secret things on the part of B. Columba, he no less reproached than set forth: afterward before several most Reverend Cardinals and the most Reverend Cardinal of Perugia the Bishop, the Datary, he reverently and constantly ratified that relation of the aforesaid Virgin of Christ, and made it known to very many courtiers and openly deposed it. Then he protested: "For grief!" said he, he grieves that the Virgin is vexed on his account, "now having experienced the truth, that I have made so great innocence and so great sanctimony and virtue suspect by my degenerate conversation, which I once with false cavillings refuted! Indeed it is clear, and we observe, that very many therefore offend the pious Virgin, that they may strike at me: whom they not undeservedly judge utterly unworthy of converse with so great sanctity: for unless one die beforehand to sin, he cannot be in the true spiritual life: the household also do not well bear the excellence of their own. But because charity thinks no evil, nor permits through various suspicions and rash judgments to suspect evil of one's neighbor; therefore the Virgin of Christ was compassionating him whom opinion lacerated, that she might extort him from vain things, and by a certain grace of familiarity humbly promote him to piety. It is established nevertheless, and undoubted among Catholics is the authority of St. Martin, resisting the devil, namely that old offenses are purged by the conversion of a better life."

[167] Certain however more rigidly opposed: and with eyes shut of Brother Jerome ^e of Ferrara, a most renowned Preacher of the same Order, he excuses himself of contumacy, so they had perverted, as if likewise to the supreme Pontiff they had held him contumacious. Who in no way thought one should tergiversate, but judged he should answer the objections, from which as innocent he prudently absolved himself. He discoursed consequently for the Mathematics, which are called doctrinals; and defined, that Astrology indeed is a royal science, and a mean among the liberal Arts; nevertheless from its own principles it cannot foretell the plague of the just Judge God, or for what demerits or crimes God strikes and chastises with scourges, he denies the Virgin's prophecies or with what penitence He would be appeased. The faults indeed of the mind or the depravity of the affection Astrology utterly knows not: which yet in fact to several of you B. Columba foretold, for whom also she obtained several benefits of the mercy of God. The science indeed itself can attain any singular effects from afar, as foreseen as it were in the more, if in the more common and bodily causes they somehow shine: but particular contingencies of that kind, and those which have for cause the will, by no means. But these are known by the gift, nod, and judgment of the Holy Spirit, who indeed knows what He confers on each; and, Athanasius witnessing, in this manner imparts grace. For for the most part on account of a life lived more impurely one will lack the gift of the Spirit; very often also that one will not receive it who has lived rightly, lest he be lifted with pride: and therefore to humble Virgins it would rather be delivered. Indeed as from that Virgin of Christ I had purely drawn, so simply I poured back to your Lordship. to be suggested from his astrological science, If I have explained anything, that Virgin of Christ herself had interpreted it, or, she assenting, I gathered it from the sayings of the Saints, in each series of sacred Scripture or of the holy Areopagite, in which several things of mystical interpretation are contained.

[168] and purged before the Pontiff he returns to Perugia: Finally, with several graces and alms gifted by the supreme Pontiff, the Confessor himself returned to Perugia, and neglected to acknowledge the detractors (for this he deferred to God); of whom there died some tongueless and suffocated, and certain too in a short time were struck with various plague. But to certain lying back it seemed to flatter: "Well done, excellent Father, now proved of great integrity and prudence, like the holy Mardochaeus." But Chrysostom is the author: "All malice is sometimes confounded by the reason of truth, but never corrected; especially of those, who by an evil purpose sin not by ignorance, the issue proves the deeds." Would that to me an option were granted! Most difficult altogether I judge it that I could sufficiently express that which somehow I will attempt. For the infernal beast, the prince himself of all apostates, at length overcome by the noonday incursion, he weighs the patience of the Blessed one hides himself in the dust, that there he might machinate a secret venom: and so the business of darkness more keenly fought, and like an ant-lion would wrap the ant carrying grain, namely the Virgin of Jesus Christ, who most prudently prepared for herself the celestial and eternal food, in the very journey of her action would kill and slay her. This battle indeed from her first years B. Columba not only feared, more truly shuddered at the very encounter, and obtained God for her refuge by tears. In other things indeed she would have provoked the beast, and smiled at the enemy; namely desiring to be harassed by injuries, in tolerating the ignorance of the simple: to be reproached with revilings, to be tried by threats, to be torn for Christ, and afflicted with torments; since for certain a kind of martyrdom her life was; but to be deprived of the word of God or the Sacrament by no means, but she would without doubt have begged all whomsoever to assist her with pious prayers. The ant-lion itself is the Lion of ants, who goes round seeking whom he may devour. Dust, since it is a dry and opaque thing, devoid of light and inconstant, signifies the ignorant; namely those who as they stink not by wantonness, so neither shine by doctrine; and if they profit themselves; nevertheless dry of understanding, they are barren to others: for as dust withstands fire, so ignorance withstands charity. Whom also the dumb dogs signify, who neither lick ulcers nor are able to bark: whence in a certain gloss; "Innocent," it says, "conversation as much as it profits by example, so much it harms by silence."

[169] A Priest indeed (if he be asked of the law) let him teach, and convince those resisting: and he shows the Priest that the experience of true spiritual men is necessary, otherwise he boasts a dignity, of which he exhibits not the operation. For spiritual understanding is no less necessary to the life of the soul, than bread to the life of the body: for otherwise we cannot pass safe the life of the present world, unless the grace of our Redeemer refresh us with the nourishment of His word. For we read that Mary, once a sinner, at length a most renowned example of penitence, intent on the greatest sweetness of the word of the Lord; and that she sweetly heard, and was fed with most intent heart. And that the scepter-bearer of innocence herself the Mother of God Mary, conceived by word through the ear the Word, and kept it in her heart with wondrous sweetness; which indeed, Augustine witnessing, is greater of the mind than of the womb. Matt. 4:4 Finally our King Christ, who was innocent, and did great penance, answered the tempter; "Man liveth not by bread alone, but by every word that proceedeth from the mouth of God." Mark 8:3 Likewise He said: "If I shall send them away fasting, they will faint in the way": and He Himself the one and greatest master taught His disciples, and admonished them to pray to the supercelestial Father, and with assiduous perseverance to beg for the supersubstantial bread, which confirms the heart of man: whence Psalm 118, "Confirm me in Thy words." I have judged moreover, most pious Fathers, this wonder to be premised, and compares the Blessed one to an ant. which consequently will be said more clearly. For as to this Virgin being reborn from above a white dove shone, so to her dying from below a fervent ant rejoices with her. Aptly too: indeed very like, in the property of nature, are the dove and the ant, and they agree with the present mystery. It is written, "Go to the ant, O sluggard, and consider her ways, and learn Wisdom." Prov. 6:6 You will find without doubt the matter so to be, that in her nature against all vices a caution is found. Since the ant is a small animal, it teaches humility: because solicitous, to avoid idleness; and providence, because provident; and since it aids its fellows, it shows charity: it walks simply; keeping the paths of its companions, it gives the documents of justice, and to keep the ways of the Saints: it goes by a narrow path, it teaches penitence: "Strive," he says, "to enter by the narrow gate": it cuts off the grass lest it sprout, it prepares to avoid elation about a good work: it casts out earth from its caverns, it persuades poverty and the contempt of earthly things: it tolerates the fervor of the heat, it approves patience: and it is fed with grain, of which the bread of life is made,

which whoever shall eat is joined to God, here in the sincerity of contemplation, and at length with the delight of perpetual praise. Luke 13:24

ANNOTATIONS.

CHAPTER XVIII.

Of the patience of B. Columba exercised by various adversities, and the rigor of the Superiors at length relaxed.

CHAPTER XLIX

[170] Nevertheless I have premised certain things opportunely not in vain, that the tolerance and patience of that Virgin I may the more efficaciously describe, Because virtue must be exercised by adversities, the more plainly and certainly I had perceived it. Difficult I think it is to use brief things, and to complete it perfectly. There is therefore the divulged sentence of the Apostle, "All who wish to live piously in Christ Jesus suffer persecution": and, Athanasius witnessing, "It cannot be, that anyone be both acceptable to God, and free from pressures and suffer nothing adverse." 2 Tim. 3 Without doubt the will of Satan is ever iniquitous, yet never is his power unjust (as Gregory is author), nor is God delighted in the punishment, but in the toleration of the punishment: therefore He wills us to be held in contempt and exposes us to tribulations, that He may be praised in us: and the just are afflicted sometimes for a fault, or lest they grow insolent by reason of merit, or for trial often and for a greater crown: but if it be deferred exteriorly, yet from the evil conversation of the perverse a continual affliction perseveres interiorly. From what has been said therefore it is established, that the truth has often stopped the shameless tongue of certain ones; and when one ought to bend and to wonder, even by benefits they were made worse. For an evil mind, the more it hears the truth, the more it is excited to malice. Certain eminent men of the Roman Curia, women explorers are sent to her from Rome, whose insatiable mind panted for higher things, still doubtful of the Virgin's probity, sent hither certain cunning women, of religious opinion; namely to observe that Virgin in all things, the college of her girls, and the rite: and they tried her cautiously in divine revelations, of the primacy which they coveted: because by simulated probity and justice they had been in great esteem of themselves. But when the pious Virgin had foreknown it, under secret she rendered the Confessor cautious: whom charitably received she admitted to the vows. They, leisure being obtained, with a certain familiar rashness presumed to discuss each thing, and search the more secret things, whom she patiently tolerates, to applaud the girls and flatter them from their purity. But the Holy Spirit is shown in the appearance of a dove, and also of fire: since so simplicity served meekness, that against faults too she was kindled with zeal of rectitude. Only the garrulous she conquered by meekness, but to the flatterers she denied entrance to her oratory: and the handmaid of Christ, as within in heart, so without in body, wished to be reputed not humble, but vile. Simplicity therefore being denied, guile is frustrated; and they return from the legation empty, and only lying reported, that the Virgin's Life depended on the sagacity of the Confessor.

[171] again others sent under a feigned habit Again our Scribes and Pharisees tried to see a sign from her: and a certain woman with a fistula of the cancer disease, proved incurable by the judgment of a physician, a neophyte of a certain Hebrew, set upon a beast, with one girl, they directed from Rome to Perugia: whom utterly secular, clothed in the feigned habit of their Religion, they set down unexpectedly, to be cured in that very monastery of the Virgin, as if of so evident a miracle one could not doubt: who likewise with simulated piety, not by devotion of faith, but by ambition of another's curiosity, miserably lamented. And when B. Columba seemed to shudder at her, the Confessor unknowing of the things which she had foreknown, persuaded for the guest. To whom the Virgin of Christ answered: "I am a sinner, Father, by no means of so great merit: also to you secretly I announce, that they are of no profession, and the girl spurious, and that in a short time they will die." As it also befell. He at length meeting the burden, she knows what they are. compelled them to provide for themselves outside the enclosures of the monastery. Nor did that adulterous generation merit any other sign, than the sign of the vomiting of blood, as is narrated below. Indeed prophecy is sometimes given to the unjust, but not to the incredulous; and likewise signs to those humbly imploring and devoutly believing, to those tempting by no means. A damnable judgment altogether, because by the example of so great innocence and austerity they were not confounded: for examples are stronger than words.

[172] Certain moreover men of that city, to whom belonged the care of the monastery, doubtful of the success, by their own sense and opinion tried, against the will of B. Columba, to alter the sweet rigor of the Virgins of Christ and the rite of simplicity, and to break the norm of community and Apostolic poverty introduced by her, While she forbids the discipline of the monastery to be innovated, to vary the begun mode of profession, to instruct in grammar and song, and to innovate certain suspect customs, with arbitrary presumption demanded. Wherefore the handmaid of Christ greatly afflicted, said with the Apostle: "I fear, lest as the serpent seduced Eve by his subtlety, so your senses be corrupted and fall away from the simplicity, which is in Christ Jesus." 2 Cor. 11 At which time she had been gifted with the help of a little bundle of lilies of varied silk, in which a presiding dove lies in wait for the clandestine serpent. For the pious nurse in Christ had taken care, some failing of her that they should be joined to her by love not fear, in all sweetness and desire of heart to nourish and confirm them in Religion; that thus stabilized by love they should not easily on account of tribulations be plucked up. But from the flock there rose certain diseased sheep, inasmuch as ones who loathed the barkings of dogs, nor shuddered at the howlings of rapacious wolves, that they might hear the hissings of serpents, namely "You shall be as gods, knowing."

[173] Lastly the handmaid of Christ had heard a fluent sermon on that day of the invincible Martyr the holy Vincent, and was returning home, when a wicked wind suddenly with a whirlwind grew proud; they bring it about that, deposed from rule namely an importunate messenger, who unexpectedly invaded her with censures, and deposed her from the care of the girls and her Sisters, and bound her with ecclesiastical penalties: that henceforth she should not address any of the Brothers of her Order, except a certain man of holy rusticity, to whom only also she should confess. The patent mandates being received therefore trembling she came to the church, and brought it forth to her wonted old Confessor. But while they were read, when she heard, under penalty of privation of graces, forthwith she groaned, saying: "Alas! to deprive me of grace! Have you thus utterly left me alone?" and she piously wept. Truly from a great adversity even the hearts of the just are sometimes moved, she is even deprived of her Confessor; and by ambiguity incur anxiety and sadness. For the pious Virgin had remained as an infant denied its mother, as a sheep through byways without a shepherd, as an invalid old man desolate of all support. The day before she had anticipated that Confessor in the word of the Lord Jesus hanging on the cross, "Eli, Eli, lama sabacthani" (and not from the purpose); and he had adduced several senses from the sayings of the Saints, suspecting nothing adverse of this kind. She confesses nevertheless, that forthwith she was bitterly pierced and with supreme grief, from compassion and zeal of piety. But the simple Columba, her pious eyes indeed cast down, even feared to behold that wonted old Confessor, nor henceforth dared to speak to him or answer. And although the nods of certain Lords cooperated, more than the malice of the wicked (as is established from what follows), that at length she might be torn from Perugia. her passion was not on this account diminished: for whom they had not prevailed by bland promises to extort from Perugia, by adversities they busy themselves to pluck away, that at least perplexed by inconveniences they might attain her. But the Superiors themselves, fierce, desirous of favor, and perhaps oppressed by majesty, did not everywhere keep the norm of charity and the rule of piety, but according to the impulse of malice profanely seconded it: since afterward they affirmed, that they had satisfied the importunate petitions of certain citizens; and perhaps of those, who had attempted to relegate the monastery of B. Columba even into public granaries. But certain rather struck with madness, some bereaved of their dear ones and deprived of members, gave evident signs of an iniquitous persecution. Certain while they began were cut off, accordingly it befell some too confounded with supreme calamity.

CHAPTER L

[174] By a very great tribulation oppressed the spouse of Christ B. Columba the chosen out of thousands, above all uniquely to her most beloved, the comely spouse Jesus Christ, knocks by prayers and tears, and to Him fixes her eyes. She strives, as she was wont, all things being postponed, toward the consent of the one commanding. For obedience includes all virtues, and renders them better: which indeed the holy Doctors judged the greater, the more against one's own motion it follows the command of another. Therefore patiently she performs whatever enjoined, nor did she even persuaded yield to reply. Patience indeed with charity is the guardian even of the virtues. The inspector from on high God and our Lord Jesus Christ, who keeps the spouses dedicated to Himself more cautiously than the pupil of the eye in all members, with diligent care overshadows them with His shoulders lest the heat of sinners harm, lest the wind of tribulation disturb, nay rather affords joy and constancy; where we fail He Himself supplies, by His feathers makes them advance from virtue to virtue, having for solace certain Psalms: and on His shoulders rejoicing carries them to the celestial things. Therefore that holy Prelate to the pious Virgin Columba had once predestined of the Psalm "He that dwells." And she with too great joy sometimes breaking out uttered; "There is to me also the Psalm itself most sweet. In the sight of the Angels I will sing to Thee, O Lord my God; and Thou shalt multiply in my soul virtue."

[175] There had likewise come from Rieti letters of a certain devout woman, namely Cecilia, of whom I premised, that with pious custody she had kept certain things left of the aforesaid Virgin; She learns the image of the B.V. wept who nevertheless disturbed by too great terror, had deposited all in the monastery of the Sisters, for that she had beheld that image of B. Mary abundantly weeping for a long while. A sign indeed evident of the adversity of B. Columba, and also afterward of that city of Rieti: which for certain also befell. There had blazed up a grave sedition of certain craftsmen, a plague following, and also of Priests. The pious woman had therefore announced, that of

so arduous a matter she should consult B. Columba. for the calamity of herself and of the city of Rieti. But neither she nor several others merited to have an answer; because they were lightly esteemed, whether they had come from neighboring cities or from far: for the city had come to the will of those, who had reproached her signs and visions as vain dreams; and argued her simplicity superstitions, and as one grievous to all by her singularity, as if they loathed her whole life. The things which they had learned from garrulous little women they regulated by counsels of this kind; not with Priestly gravity, but with rude speech and insipid pertness by biting they goaded; the murmurings of all whomsoever were reproached to her as to a stone of scandal; and the brow being knit they had more instantly persuaded her to pervert to the common food of victuals, and to pursue the use of convenience: and so the profane more at length tormented the most patient Virgin of Christ.

[176] The old man beheld in great compassion the exceptional virtue of the Virgin and her longanimity, The Confessor compassionating her, mindful of his repeated speech, with which once he had imprecated upon the pious Virgin; namely, "May God give thee, Virgin of Christ, here ever more and more adverse things, and a supply of mercy that thou mayest be able to sustain it, that at length in the celestial things thou mayest attain more renowned triumphs." Having experienced everywhere that continually impending evils succeeded, he utterly distrusted of tranquillity. Here for the cause of consolation, through a certain venerable matron, joined to the Virgin with much devotion, he consoles the afflicted one. he brought this enigma. "Aromatics the more they are ground, the more they smell and are diffused": as if he had said, "Agitated by tribulations, by merits he is exalted, and compelled becomes known for an example." But she very humble forthwith answered: "Mostly, if they be too much ground, they are dissolved by the wind": that is, in tribulation we fail, if we be not lifted by the help of God. Who by no means presuming of herself, added: "Pray for me." For the fear of God had occupied her: the fear indeed of the Lord holy, by which the just one the more ardently he loves, the more skillfully he beware of offending. Accordingly the illustrious Duchess of Bisceglie D. Lucretia ^g Borgia, Governess at that time of Spoleto and Foligno, to whom the Pontifical majesty had been greatly propitious, inasmuch as joined by filiation, more sagaciously observed, she hinders her from being summoned away from Perugia. if in any way she could pluck the pious Virgin hence, either by her devotion, or that she might applaud the instances of another community: and she had tried her secretly by letters through the Treasurer of the Apostolic Chamber; and had bound the chief men of the city with prayers, and had made great instance, that at least about the confines and Montefalco they should believe she should briefly be addressed. But the old man withstood, and satisfied the Duchess prudently, and often disturbed the attempt.

[177] The Virgin of Christ herself had communicated to her, when she had wavered about her departure, under a secret revelation, that she would never depart from the city of Perugia. But to the presidents of his Order again complaints he himself had deposed, he informs the Superiors anew therefore because they had neglected the spouse of Christ afflicted so many years by the penury of a fitting Priest, that they might at least now rather by their piety provide, than longer resist the Holy Spirit. Indeed that the Holy Spirit is resisted and the same is saddened the sacred Doctors assert, when he in whom is the Holy Spirit is saddened: for not only was it profane in any way to admit the sacrilegious and execrable testimonies of those apostates; but also the authority of the Pastor was indiscreet. For whether they wished to make trial more bitterly, or led by cupidity of favor they tried to give occasion, according to the desire of the aforesaid Potentate, by whatever pious desire of theirs, the Holy spouse of Christ for certain they harassed, and so far resisted the Holy Spirit, that hitherto they by no means acquiesced in piety. Who at length corrected by the truth, wrote back; "God willed her patience and constancy thus to be proved, that more refulgent than gold she may shine: I as far as I can promise myself never to be wanting to her pious vows and yours." They relaxed with her the rigor; that she could henceforth at the nod of the Confessor speak even with the Brothers of the Order, but with the aforesaid old man by no means. and he bears his removal patiently: Who although, as is set forth, he had judged himself unworthy of the company of so great sanctity (because he had also irreverently removed others, and confessed himself deservedly rejected from her familiar service) yet he was never diminished in charity, but more devoutly increased the reverence of cult, which as of a true spouse of his Lord he hopes to continue even in eternal life. He had feared for certain to have neglected her, because he had known also certain, who had proposed in heart sometime and expressed by word to follow her henceforth with all charity, to have despised her tepid in adversities, alas! in a short time struck by God as it were by a sudden death.

[178] Many signs nevertheless at the same time were lulled, and several revelations neglected, or better to say, suffocated. A sign, as S. Basil says, he grieves meanwhile that for default of a director many things were hidden, is indicative of some wonderful and hidden thing, seen indeed by the simpler, but understood by those having an exercised understanding. Who therefore behold imaginary visions of this kind and holy apparitions, need men having a strong mind in the sacred eloquences, unless the interpretation be communicated to someone by the gift of the Holy Spirit. Who namely have understood the natures of things and their property, and also the enigmas of the Saints by a castigated interpretation, with the help of holy discretion and doctrine; to these it happens for the most part, as to him who dictates at once to several writers diverse matters, where also the experience of persons is required. Again, because not always to prophets is the spirit of prophecy at hand, therefore the Virgin too would have spoken often according to her simplicity and girlish knowledge; and revealed wonders sometimes even to the lowest persons, as it was acted by the Holy Spirit, which neither afterward by displaying she repeated. Wherefore many things are reported which we wholly were ignorant of. Moreover, lately having suffered a vision, she did not interpret it: either because she had not received it, since she often did not explain herself, or because she herself for opportune causes suspended it: whence also to those instant with importunity she sometimes answered, "No more": and yielded to the trouble. As one having experienced I report. For to a certain most Reverend Cardinal and Legate de latere, asking of the supreme Pontiff then sitting and of his immediate Successor, after some days awaiting she answered, and made among other things of the anterior half of a cock a repeated speech, and repeated the figure: of which if we had understood conveniently the nature, according to the interpretation of the Saints, we should have foreknown indeed even the last things of that Pontiff, of which we being ignorant the success too was hidden. For by the anterior part of a cock is figured a basilisk, which therefore by the sacred Doctors is described the son of a mitred one, that the offspring of a Pontiff may be signified. Of his successor also she had foreseen consequently: because namely before her on this side and that the armies being armed, she would feed a boy, clothed in azure garments, upon her lap with the food of porridge, which yet he would forthwith vomit up. as when she foretold the Papacy of Pope Pius the 3rd. For frequently in visions of this kind that rational Virgin Columba had signified the holy Mother Church: but what foster-child the boy, and who were to fight before her, and what by the sudden vomit of the porridge was signified, we wholly were ignorant: yet these had expressed evidently the Pontificate of Pius the Third. I have adduced this for the sake of an example, because the Legate apart and I at his nod likewise, when of the interpretation we were perplexed, she smiling, the shoulders being raised and the head let down said, "No more." By so much therefore the spouse of Christ of greater longanimity and patience is proved the more renowned, by how much to ruder and more incredulous men longer and more strictly she was bound, and more bitterly beaten back.

ANNOTATIONS.

CHAPTER XIX.

Of a certain mystical picture of her; and of certain other acts of hers worthy of consideration.

CHAPTER LI

[179] In a fitting place here is introduced of a certain icon and conformable image of B. Columba, a very firm conjecture of her sanctity, and altogether consonant to her virtue; A mystical picture, which a certain generous Lady, in fact and name Honesta, from Siena the most renowned city brought to Perugia. I think indeed she suffered a vision of this kind. It is established for certain it was painted by a celestial nod, and in whatever way it proceeded by the instinct of the Holy Spirit, almost of the Virgin's stature: which on the yearly days of the holy Catharine of Siena in the midst of the church, before her altar, adorned with flowers and laurel, renowned and lofty hanging they were wont to lift up; that they might describe it sent from heaven for all to see, and proclaim the whole contest of that Virgin: which at length wreathed with roses, after the happy death of that Virgin, first above the altar we venerate; in which indeed a wonderful work of God is shown, and so much greater the more it is considered. There appears therefore on a certain broad surface, about the middle of a certain deserted valley, the image of the star-bearer the holy Father Dominic, resting on the ground at the foot of a mountain upon his right hand, and keeping a codex in his left: thence the magnitude of a certain cultivated and pruned vine rises, elevated from the top of the mountain, almost contiguous to heaven, whose branches grow into gems, in which shine the eminent Professors of that same Order, the Doctors of the world, and the celibate Virgins white with lilies. At the summit is in the middle Mary the Mother of God, bearing in her hands a white habit and a black mantle. But at the left is the image of B. Columba, in a field garment, that is the habit of the penitence, the head wrapped with a kerchief, to which the Blessed one seems to run, the arms raised and hands stretched out: with face erect and eyes fixed she looks up from the valley; who as if drawn running with bare feet, seems to demand access to the gracious vine. Opposite is the effigy of that Lady Honesta, with bent knees and hands joined, with the little signs of prayer hanging as if she prayed.

[180] Beyond there presents itself as it were a green and pleasant plain, irrigated by a stream and bearing crops, and blooming with flowers, and laden with shrubs. There is

indeed first also this is wonderful: planted in the valley of humility, for if anyone had wished to describe the Rieti soil, the homeland of B. Columba, he would by no means have expressed it better, than the icon itself presents. But come I beseech let us perceive the mysteries. For the mountain in the deserted valley, is God Himself and our Lord Jesus Christ, that greatest master and chief doctor of the humility of heart, who cries, "Learn of me because I am meek and humble of heart." Matt. 11:29 And for certain justice and charity please, but specially humility pleases; "He hath regarded," said Mary, "the humility of His handmaid." Luke 1:48 In Him rests the evening Star-bearer, namely the clear light of the Church, reclining indeed on the right of eternal life, where he is possessed of celestial goods; yet in that place placed in the Catalogue of Saints under Gregory the Ninth the supreme Pontiff, that most humble Leader of the Order of Preachers. At the foot of the mountain: because in all austerity a voluntary mendicant, he sits in the middle, and as a most beloved son, in the office of the Son of God a veridical and Apostolic successor, with the Left, that is in the Catholic series of his present succession, the doctrine of truth: and extending its branches like a candlestick, and the most holy approved of the Saints in assiduous conflict most constantly he keeps. But the branches proceeding from the vine are consequently so multiplied on each side, as the reeds of the candlestick of light in the tabernacle of God, and form its figure and obtain its ministry. For we read also that ductile one of the purest gold, perfected with lilies, little spheres, cups, and lamps. The lilies indeed are fragrant with imputrescible chastity, to God by a good conscience, to the neighbor by a good fame: the Sphere builds up poverty, therefore also the branches are bent into a round: for it is enclosed by one surface, and touches the plane in a point. In the Cup is received the drink of salvation, Doctrine, which is warm in itself and inflames and shines to others, and soothes and burns, like the tongues of Thy dogs. The branches are cultivated and purged of superfluities, by the iron of his holy institution: therefore he extols his sons not degenerate, but perfect in sanctity, masters of purity and doctrine, and adorned with every kind of virtues, that they may unfailingly give the world the sincere wine of celestial gladness to drink.

[181] Innocent virgins therefore with the clearness of doctrine, from the stem of humility and from the summit of the charity of Christ, transcend to the summit of all graces, and of honor and supreme honesty; surrounding accordingly the most Holy Mother of God, in which Virgins stand round the Mother of God sitting above, the special foster-child, through whom they have obtained the habit of divine goodness, and the custody of assiduous protection. Who show the flower and the lily, namely Him who said, "I am the flower of the field and the lily of the valleys": Christ indeed was a Preacher, and a Virgin, and a most perfect Martyr in every kind of virtues: Christ the flower of all flowers, and not only of the mountains, that is of sublime Saints, but also of the valleys, that is of the simple: for so the Church has the flowers of the elect, as heaven the stars. Cant. 2:1 He reddens indeed in the Martyrs, whitens in the Virgins, is green in the Confessors, pale in the Penitents, ruddy in the Preachers. Behold the lily of the valleys, as the flower of the field, that is the honor and glory of the humble: "I," he says, "am the flower of the field": the voice of the trumpet clanging, calling to the strenuousness of the contest. Be girt, O Columba: to them I am fragrant more sweetly and bloom more pleasantly, who fight for me more strongly and labor more fruitfully. "I," he says, "am the flower of the field": the voice of the trumpet calling to the labor of spiritual agriculture, who openly show myself to all to be known, found, and obtained. Of the field, namely of those who by charity are extended to others, by the equality of justice and the breadth of benevolence in works of piety. Hence indeed we gather, that it would be more useful for certain ones and more expedient for their salvation thus collegiately to live together, than to be confined in the leisure of contemplation alone by enclosure.

[182] At the left therefore had been at that time B. Columba, that is in the adversities of the present life; but to these is joined B. Columba: in the midst of the desert, that is of regular penitence; in a white garment and a black mantle, because, Ambrose witnessing, "No one is admitted to the contest of virtue, unless washed of stains he be consecrated by grace": for Christ in the desert provokes the devil, and bids the games in the athletes, who victor at length crowns for eternity the heads of the Saints. B. Columba therefore is joined to the strong, and watches in the camps, and stands in the line of the innocent. The whiteness of the ankle-length garment, is the perseverance of innocence; interiorly namely white and beautiful with the comeliness of virtues in the eyes of God, exteriorly black with tribulations and pressures and burning winds and the rigor of penitence and the opinion of the foolish. The head wrapped with a kerchief, that is established by faith; the arms raised, that is by constant hope and strong endeavor; the hands stretched out, that is by multiplied holy works; the face erect, namely curved by no brutal inclination; the eyes fixed, namely the understanding and affection ordained toward God only; she looks up, that is raises herself to the celestial things; from the valley, namely from the profound humility of heart; as if drawn running, namely by the infusion of grace soothed by benefits and provoked by example. And nevertheless we are drawn, when we are exercised by temptations and tribulations: we run, when we are visited by internal consolations and inspirations. She makes a pilgrimage with bare feet, because by a manifest affection she had trodden the blandishments of the world, and as if fleeing despised earthly things. Burning she was carried to the shade of the beheld vine, that is into the imitation of works: therefore also she ran before, that her young companions, weak and novices, whom that Honesta there represents, she might provoke to the course: for who loves more ardently, runs more swiftly: for there are laid up all the necessaries of the spiritual life; namely the diverse understandings of sacred Scripture to refresh, the opinion and odor of conversation and preaching to delight.

[183] Come, Sisters, let not affliction or tribulation terrify us: which that the daughters may imitate, because by this you will acquire the beauty of virtues. Follow the footsteps, hold the norm, emulate the virtue, and apprehend the discipline of morals. "The flowering vines have given their odor." John 15:1 Hear Him saying, "I am the true vine, and you the branches": and again in the Canticle: "Arise, my love, my beautiful one, and come; my dove, in the holes of the rock," that is in the wounds of the feet and hands of Christ; "and in the cavern of the wall," that is in the cleft of the side of Jesus Christ. Cant. 2:14 This vine also figures the tree "pereclixion," which the physicists say the doves inhabit as before is premised, and are refreshed by its fruit, under the shade of the Spouse, the author exhorts. rest in its shade, are protected by its branches, and are guarded from the cruel dragon. It is without doubt the tree of life, planted by the courses of waters, which flowers and bears fruit in the midst of paradise. Under its shade B. Columba had reclined, namely under the protection and refreshment of her most beloved Spouse: under His protection secure, under His refreshment quiet, under His odor joyful. Christ Jesus the strong protector of power, the firmament of virtue, the covering of ardor, the shade of midday. His fruit, that is the reception of His Body and Blood, sweet to the throat, that is to her inmost affection: by which she was refreshed and sustained in the way of pilgrimage: which beyond, as it were through an unending and incomprehensible distance, appears. The plain, ever green and irrigated, adorned with manifold variety of flowers, and filled with the fruitfulness of very many fruits, indicates the celestial homeland, where is the equality of love, peace and security, and every diversity of beauty, and the fullest and superabundant retribution of all good labors: since neither eye hath seen, nor ear heard, nor hath it ascended into the heart of man, what God hath prepared for them that love Him. Thence the spouse of Christ, as first is set forth, namely from the desert, had heard the most sweet harmony of the holy Fathers.

CHAPTER LII

[184] I think for certain that another mystery too is contained there. For to fly in flocks, to nourish others' young, to aggregate the straying to itself, even to eat little stones, are properties of doves. then he meditates how she was chosen for the reformation of the 3rd Order, And to B. Columba in the revealed desert had once appeared the most approved Founders of three Religions, whom in some manner she ought to imitate: and again at the sacred font of regeneration, a certain church forthwith upon a mountain they had delegated to her. But here from the valley to the mountain into the germ of Saints she is joined, and the birds of heaven dwell in its branches. From the least seed indeed of mustard, there is made as it were a fortified city set upon a mountain. I think therefore by the gift of God she was the exordium of the reformation of the Collegiate life of the Sisters of the penitence of B. Dominic, observing the three vows, besides the leisure of enclosure; namely free for contemplation and works of mercy, in the exercise of the hands and in mendicancy: which mode by some is judged more secure, and will in time be rendered more renowned. The same builds up that which follows. For at the same time, a certain arduous cause of vehement terror pressing, our chief men and the Magistrate made a refuge to B. Columba: who in a frequent assembly came together in the oratory of the monastery, where she was present with several matrons. The chief men therefore beginning insisted with prayers, whom she complains is not sufficiently fostered by the people of Perugia, the rest likewise following, that she by her wonted patronage of prayer would succor the impending peril. Whom with all meekness having heard, she opened her mouth, and with a certain great authority spoke, as also she was with all in great veneration: and made a grave and perfect discourse, reproaching the blasphemies of God and the Saints, and also the calumnies against the servants of God, execrating likewise their ingratitude for the benefits often obtained through her: since her College, which they had adopted for the public patronage, and herself the obsequious nurse and pious mother in Christ of their daughters, they nevertheless neglected, and rather recognized her with inconveniences and pressures, so that she even begged the Sacraments. To their petition at length mercifully assenting, she set forth the supremely opportune fortresses of the Religious for the secure custody of the city, saying that monasteries are for citadels. the citadels of God against spiritual wickednesses; and that by devout prayers with purity of life they should appease the force of the just judgment of God, keep justice and piety toward the neighbor, and being indulgent of the expenses of vanity should be liberal to the cult of the Saints. And she introduced certain popular processions, to which not only from the convents, but also from the monasteries of both sexes the Religious came, at length fully attaining what they desired. That therefore she named her monasteries ecclesiastical fortresses, this likewise by a sign is proved, since the first monastery of that Virgin, from the stones of a certain old and eminent fortress, had been founded.

[185] The spouse of Christ looks up, as if rapt in the air, who alone had sat, that is had been in bitterness; admiring about her neck (that is the firm purpose, Again the author considers in her the properties of the dove, by which we are joined to God as to the head) various colors, that is the diversity of gifts and graces; and with her beak, that is by prayer, she had propped her little feathers, that is had ordered her internal inspirations; for the regimen of flight, namely of high contemplation and a very small taste and shadowy of eternal sweetness. For the soul in this life cannot suffer

that it continually insist on the highest things, because it has obtained the bond of an earthly and heavy body. Her eyes as of doves over the rivulets of waters, which are washed with milk, and reside beside the fullest streams. They are washed with milk, by the sweetness of speech and the innocence of life: they reside, that is are continually irrigated, beside the fullest streams of the divine eloquence: where are known the snares of the hawk, that is of the rapacious enemy of innocence. But that doves drinking do not throw back their heads, this is, because the innocent one believes every word, nor wavers with head raised; and the heard word of God she keeps in patience, avidly draws, and to her heart sweetly attracts. Day and night she meditates, namely in prosperity and in adversity; as all the Confessors of the aforesaid Virgin testify in Christ Jesus; that the spouse of Christ herself B. Columba, for many years, with desirous heart, cheerful mind, and supreme endeavor, by a certain evidence of the fact beyond what they could explain, persevering in all virtues, most upright in devotion, fervent in prayer, assiduous in meditation, and ever occupied in the divine praises; and what seems more wonderful, neither by the prosperous favors of vulgar adulation, or the importunate instances of the popular breeze, nor by adversities, nor by torments was she ever rendered suspended from holy works, or wearied by their assiduity.

[186] She was indeed tortured often by an intense pain of the teeth and jaws, he explains her bodily pains, for that with great vehemence and affection she exhorted the neighbor, nor was satiated with divine colloquies. She was afflicted accordingly also with a pain of the stomach, because, on account of her assiduous raptures, the way of her breath was rendered too dry and very parched, which she had refreshed with a drink of water, by whose coldness at length her inmost heart was greatly dashed. The aforesaid Fathers in Christ moreover report, that certain of them in earlier time, on account of the slender and scanty complexion of such, often hastened to anticipate the hour of celebrating Mass, for that they could not for weakness defer it; and when afterward they had tasted of the honeyed crumbs of the spiritual discourse of the aforesaid Virgin, made thereafter more robust, the energy of pious colloquies, almost every appetite being extinguished, after Vespers too they were refreshed more sparingly than usual: because intent on the food of divine reading, they had so neglected the hunger of the body, that with equanimity they would have awaited the next day; with a fatter nourishment, seasoned with the words of her holy conversation, greatly fattened. And the Virgin of Christ rejoiced beyond what can be believed, if she had seen any of them, while expounding or interpreting, weeping by the sweetness of the spirit: for desolatory coals mutually kindle and inflame each other; each one left alone, is extinguished. That pious old man recalls of them, when in those years at her feet the Virgin of Christ had read through the whole greater Breviary. You might have seen her questioning, and sometimes answering of the greatest benefits of God, namely of creation and redemption and of the supreme charity of Christ; and the word being said, "My Lord and my God," forthwith rapt into ecstasy; of the faith and hope and longanimity of the Patriarchs, as it had occurred through the year, and reverence toward Priests. and of the toleration of the Martyrs; of the cleanness of Priests, especially of the Saints of her Order, and of the exceptional virtue of the holy Virgins. And rejoicing often, "Blessed," she said, "are you Priests of God": and devoutly kissed their hands for thanksgiving (at which certain superstitious ones were scandalized, which yet we read diligently observed by S. Francis), for whom she would even have passed over S. Lawrence, if he had descended from heaven. With cheerful face the Virgin of Christ rejoiced even at little ones, and greatly the infantile simplicity pleased her. In the votive ones she more frequently superadded, "I believe in God," and enjoined images of the heart. If anyone had derided her simple meditations and holy colloquies, she was saddened: nor would she redouble the examples of the Saints, but as if she recovered her senses that she had cast pearls among hogs. And such things would be many, of which your charity could be edified: these now said in part suffice: let us return to the History.

ANNOTATIONS.

CHAPTER XX.

The Blessed one having obtained a new Confessor, understands the day of her death: and disposes herself from the Epiphany to the Ascension of the Lord, leaving last counsels to the Sisters.

CHAPTER LIII

[187] The handmaid of Christ had legitimately contended, therefore the Angels came and ministered to her. For, the holy Hilary witnessing, The Cardinal Legate favoring "The head of the devil being conquered and trodden under by us, the ministries of the Angels and the offices of the celestial virtues will not be wanting to us," in Christ is set forth. And so the most Reverend D. Raymund ^a Cardinal of Gurk, then Legate de latere of Perugia, a man indeed renowned for virtues and probity, aged, and himself greatly devoted to Christ, having inquired the opinion of the sanctity of the aforesaid Virgin, and having experienced her exceptional virtue, joined in paternal charity in the Lord, with a certain familiar sincerity at that very church often consoled the handmaid of Christ, and confided greatly in her merits and prayers, and they were refreshed alike with spiritual colloquies, who likewise with undoubted faith approved her revelations. But when he knew her destitute of a fit interpreter, and deprived of the help of spiritual refreshment, he deferred to the Superiors with efficacious diligence, that even the authority of the supreme Pontiff being interposed it might be opportunely provided for her. with several other graces. Consulting also for the security of her contemplation and her quiet, he obtained in that hundredth year, on the holy feast of Easter, for the aforesaid Virgin and her Sisters and ministers, a plenary indulgence of the Jubilee, only the Lord's Prayer and the Angelic salutation being enjoined in their own church several times. He ratified moreover certain Indulgences on the yearly days of her altar, and succored them with several conveniences; the best provision at length being made, namely of the venerable Professor of sacred Theology of the Angelic name Brother Michael of Genoa, an eminent Preacher of that same Order. He indeed followed her with all veneration: when he obtains as Confessor Brother Michael of Genoa. who although he was the last Confessor of that Virgin and the latest of all, yet by the obsequy of charity and the fruit of piety surpassed his predecessors.

[188] He persevered indeed most fervent, until the aforesaid spouse of Christ, he concurring, was taken up into a Queen. He indeed prudently scrutinized what of her the predecessors knew. Whom forthwith the whole little assembly of the pestilence had anticipated with sinister suggestion, so that of her every kind of sincerity he had doubted. They had objected moreover, that to the preceding Confessor, asking if she ate anything, she had answered; "I eat all things." Therefore circumventing her, as if convicted they had upbraided her; "Thou saidst that thou eatest all things: and that thou eatest not, the vulgar fame flies: for certain it is a wickedness to seduce the crowds." Of this indeed at that time their opinion hung ambiguous, though she had fully resolved it; "Father, therefore I said, I eat all things, because in the most holy Sacrament of the altar I feel every desired sweetness and pleasantness, and every appetite is utterly satisfied." Therefore the aforesaid Father Brother Michael desires the protection of God and light, which that he might attain he disposed himself more devoutly, and a general Confession being premised he wholly abstained from flesh; who being doubtful of her in order to obtain light and a daily fast being enjoined himself, and a more rigid observance of the discipline, and the torment of a hair-shirt, on single days he prayed the Psalter: he had at length come to so great a weariness, that he seemed another. And because virtue was ever hateful to the vicious, and to the luxurious frugality ever adverse, certain reproachers fabled, deriding him persevering with revilings: "Is this," they said, "Sister Columba, who even devours the poor in secret?" At length about the Advent of the Lord the Virgin of Christ sat in the church at his feet: who with a certain cheerful and holy exhortation said: "It is best indeed, Father, to advance for the better, but in order: and I think that one ought by no means so suddenly so bitterly to undertake it, but in such a way that pursuing we may be able to persevere." To him wholly concealing it she replied: "Father, holy Catharine has revealed all things to me": and reported to the full whatever he had pre-thought: she persuades him to moderate those revealed to her. nor did she reprove it, but added: "Father, your solicitude pleases me, I too will pray likewise, and I know that you will be certified before the new year." Who although he dissembled to affirm it, nevertheless considered all her words, and before the eyes of his mind often revolved them.

[189] And so on the night of the Nativity of the Lord B. Columba came after the custom collegiately to Matins: who when the divine offices being celebrated she persevered in ecstasy, and to him on the night of the Nativity she foretells remained in the church with the honest company of matrons, her Sisters returning with that circumspection with which they had come. But the aforesaid Father as quickly as possible bade a pan of coals to be brought, and sitting exhorted more devoutly of the mystery of the holy Incarnation. And the Virgin of Christ in rapture beginning, said many things: and recommended the aforesaid Father in her petitions, and of him consequently heard, "Today he will have it"; as glad afterward she herself reported to him. In the morning the more devoutly the Confessor himself prepared himself, the more fervently he had obtained it: and being asked by the Virgin herself he went to the altar. Who the Introit being made was kindled into so great a fervor, that for sweetness he broke out into tears, that he would experience with himself the Eucharistic delights. from which he could in no way restrain himself, but was dissolved into sweats as if he were fainting in heart. And when he had come to the holy Communion, he drew so great a fullness of sweetness, as he knew not how to explain or could. The divine offices being completed, sprinkled with tears, he returned to his cell: at length fattened with so great a fatness of spirit, that he wholly shuddered at food and drink. The next day the Virgin of Christ very glad met him, saying: "My Father, I greatly rejoice, since thou hast tasted my food: indeed if thou persevere, it will indeed be ever sweeter to thee. Be I beseech now certain of my refection: He indeed is my food, sweet and most sweet." Thus therefore the Father himself of his incredulity is usefully corrected, and of the truth having experienced is certified: who with a more fervent cult thenceforth and firmer affection followed her in all things, and suffered nothing vile or sinister of her to be heard.

[190] It is clear moreover by the dogma of the Saints, that he perfectly follows the leading of his Maker, who strives to have also as far as he can the company of his neighbor. he directs her brother to Bologna, Wherefore the pious Virgin of Christ, with the good pleasure of the Brothers of her Convent and the Superiors, obtained, the aforesaid most Reverend Legate procuring it, that her own german brother, a novice of Religion, be deputed to the renowned and most reformed Convent of Bologna of that holy Congregation of Lombardy of the same Order: whom having dearly exhorted, when they had alike prayed before the major altar, kissed she cautiously sent thither with letters of this kind. "By the mercy of God of a special grace I have obtained, that my german brother, a novice of our Religion, be assigned to your gracious convent, the most clear fount of all sanctimony and of the doctrine of good morals: to which no less inflames me the presence of the most holy relic of the holy Patriarch Dominic, with a letter of commendation. to whom the aforesaid brother I together with our mother have devoutly dedicated.

Humbly therefore we supplicate, that it may please you to receive him, and received benignly to follow him to the wished end. For the age indeed of that lamb, let the wonted discretion of the shepherd supply. Whom she saw no more, as she herself had foreknown. But as I think there is no utility of nearness, unless the similitude of goodness exist, which may God grant us."

CHAPTER LIV

[191] God the best and most superabundant rewarder of good labors, God wishing to console her, besides the eternal rewards of supreme beatitude which He has prepared for them that love Him, even here out of superabundance meets with bland promises and allures, and the gliding misery of this life soon to pass often announces, lest we be of little mind, inasmuch as deigned by God of so many goods. A contender too, even if he be more dull, when nevertheless he understands the contest almost to be terminated, breathes a little and resumes his strength. And so at the same time there appeared to the spouse of Christ B. Columba the renowned Father S. Dominic, to whom greatly rejoicing she said: "Greatly rejoice, daughter, since now the time has come and is near at hand, in which the beloved spouse shall be more clearly joined to her eternal and desired spouse": which with so great affection she ascribed to her heart, that with an exulting voice and even repeated gesture she reported, on the feast of Epiphany she understands, "Well done, the spouse shall forthwith be joined to the spouse." The holy year of Jubilee being completed therefore, on the next Epiphany the spouse of Christ having suffered a rapture, the members being contracted and obscured by pallor, seemed extinct. The Father Confessor therefore being summoned was amazed, and stood by until in that ecstasy she conversed: she added consequently, "Lord, since Thou wilt yet to defer until the Ascension, be it according to the good pleasure of Thy Majesty." Which the aforesaid Father, who more diligently observed, that she would live until the Ascension: noted indeed the word, by no means suspecting of death, whom he had judged as of longer age. But the Virgin of Christ B. Columba had decreed to repeat a certain abstinence often wonted to her, by which she even interdicted speech to herself, and would take nothing besides the Sacrament or even lick; but would hold that monastery as a desert, where she might perfect a more rigid penitence even of several weeks by silence, more devoutly free for contemplation and the divine praises. And she would have more gladly begun immediately after the Epiphany, unless the Priest himself discreetly had denied it: who nevertheless eminent in obedience refused not to be persuaded, and deferred it to Septuagesima.

[192] Nor did she presume to undertake so laudable a work, otherwise than she had first proved herself by humility. For she begged pardon even from certain men not to be named, and pardon being asked even from her calumniators, who had accused her suspect in cult, and had perverted her innocence as far as possible: men indeed pressed by the vice of carnality of both sexes, whose habit of mind was so corrupt, likewise their affection depraved, and in the faith of Christ wandering, that they likewise derided the patience of Job and the truth of that History. Whose crimes for certain a fire would by no means sufficiently have avenged: who so much in the chair of pestilence lyingly presumed, that they even reproached that pious Virgin, and upbraided her guilty of fire, like Brother ^g Jerome: which she equally bore and all ignominy, and would have desired thus more frequently to be reviled. Never indeed from the most upright Virgin did any pious servant of Christ detract, since rather all followed her more devoutly. By a divine counsel therefore certain of her end, she wished consequently the Virgin of Christ, that is with the elder Fathers of her Convent, specially to have a colloquy, that from each she might obtain pardon, if in some way she had ever offended. she having exhorted the citizens She had moreover also to many notable citizens, greatly devoted to her, in that very church a most pleasant discourse, speaking long of the kingdom of God, as if she had now attained the supernal joys. She made at last in the common chapter of her monastery a spiritual and most salutary exhortation, and the Sisters, namely of religion and of holy morals and the eternal retribution. Lastly, prostrate on the ground, she humbly begged pardon of all, and kissed each one. But to those inquiring why she did this, she answered: "Because I know not whether henceforth there be time for me to perform such things."

[193] When at the same time the aforesaid Confessor of his Lenten preaching was agitated in mind doubtful, the Confessor about to preach through Lent nor had tried in any way to leave her to whom he had devoutly dedicated himself, and the Virgin of Christ had known it in spirit, she said to him: "Father, indeed I will make that bell to ring well." He then did not understand: but a few days following, he who that year had been deputed in that church as preacher, by his own letters excused himself as legitimately impeded. And so, Lent being at hand, the Fathers of the convent together with the President are compelled to set forth to that office the aforesaid Confessor, yet wholly resisting, both because he would not be withdrawn from the pious obsequy of the aforesaid Virgin, and because in the majesty of so great a church he found himself unprovided, and judged himself by his own judgment insufficient. Nevertheless bound by obedience he conferred with the Virgin, she suggests courage and strength to him: who blandly answered him: "Father, I had already told you, I will make the bell ring well: though you understood not. But since charity prefers common things to one's own, I am indeed ready to suffer, because much more I desire the salvation of my neighbors. It is indeed fitting, dearest Father: perform therefore the office which is chief; namely the office of that great master the Son of God, my Lord Jesus Christ; the office of the supernal spirits and the holy Apostles and the holy Patriarch Dominic." Likewise to him replying of insufficiency, she answered; "Confide in the Lord: we will pray alike: let the will of God be done." Who when again he insisted for a suffrage, obtained from that Virgin her tunic, in sign of protection and defense: clothed with which the good Father conceived strength, and wonderfully labored, and laudably and fruitfully advanced, with the greatest frequency of the people and singular grace.

[194] It is established moreover for certain, that the aforesaid spouse of Christ had pledged herself in her own person to render the penalties for the salvation of the people of Perugia, she averts the penalties impending over the city, whom as a little client with the highest affection of piety she followed; until by assiduous prayers, continual weeping, most abundant tears, and frequent scourges, she had obtained mercy and pardon. For as she herself had foretold, and by terrible signs to all became known, by the just judgment of God, the reins of the malign spirits being loosed, there impended over that city a great ruin and supreme calamity. For when with the intestine homicides of the nobles there also raged in the air the whirlings of whirlwinds and crashes and an excessive storm of winds, and headlong rains, which seemed to subvert the city; the spouse of Christ rapt into ecstasy before the altar of S. Catharine, in a frequency of both sexes, cried, "O best master and my Lord Jesus Christ, hear us for Thy people of Perugia, and do with us mercy and this grace. Deign to wait until the holy Easter, having promised amendment at Easter. in which at least the people converted will confess their sins, and do penance: most pious Lord, be propitious and do this grace." And forthwith she the suppliant offered herself an innocent Virgin therefore penitent by supreme endeavor. Who at length being heard, had enjoined certain, as is set forth, solemn and popular processions, for the liberation of the people, to the praise of God and the holy testimony of the aforesaid Virgin.

CHAPTER LV

[195] And so the Virgin of Christ was continually burning toward God, and the next Septuagesima coming, as also she awaited, On Septuagesima Sunday she shuts herself up, she undertook the desert in silence and penitence, until the holy day of the Saturday of the Resurrection. At which time she had visions very wonderful, which nevertheless the Confessor himself, intent on the office of preaching, omitted to communicate. On a certain day when the spouse of Christ had given way into ecstasy, in which she had been free more than two days; the Sisters watching before the doors of the hut, observed with intent ears: and hearing no motion or sound, were saddened at the tranquil silence: yet they did not presume to make a noise. But the next day certain venerable matrons, and joined by familiar charity, there assembled: who kindled with zeal, an eminent Physician being summoned, and then suffers many ecstasies. opened the door. And having entered within, they found the pious Virgin kneeling; who with her left hand indeed embraced the Crucified to her heart; but in her right had a fitted little book, which with fixed eyes she seemed to behold, but wholly stabilized into a stone, nor had she the office of any sense. Who amazed with too great terror, and weeping by the affection of devotion, the door being closed again left her untouched. The old man, on account of the weariness of the Virgin, by which now she could not kneeling go round the little cell, had composed of linens and cotton a simulacrum of the mount of Calvary, in which he had wrought the series of the wonted meditation of the passion of our Lord Jesus Christ, which daily by remembering she long afflicted herself. In which likewise he had raised also the image of her guardian, namely of the most blessed Prince of the holy Church S. Michael the Archangel, to whom specially she had devoted herself: and had placed it like a mountain at the right of her altar, that there she might more conveniently perform her wonted things. For consumed now, her strength weary and failing, it would have been needful by little steps, moved somehow to be sustained. She tried nevertheless not to abstain from the cult of the church, and the ardor of holy preaching, and lest she should impede that Confessor himself preaching.

[196] But on the holy day of the Saturday of the Resurrection of Jesus Christ, B. Columba anticipated the church, and was wholly present at the divine offices. For the old man blessed the font of the sacred delubrum, and celebrated Mass, which on that day at midday and singular is worshipped at the major altar. It befell when he had come in the Lord's prayer to the word, On Holy Saturday having gone to the church "Hallowed be Thy name"; suddenly a little torch of whitened wax, which burned in the candlestick of the sacred altar, so bent, that with the liquor of the light it wholly occupied that very word, "Hallowed be Thy name," in the Missal: and she returned to her place, where last he communicated her most devoutly, and made the last act of ministry of this kind, and left her praying. But the sacerdotal things being deposited in the sacristy, he returned to the Virgin to announce the holy Easter of the Lord, she is refreshed with Communion, and that she should loose her silence, many generous ladies even the more noble of our city standing by, who awaited to hear her speaking; and offered her the first-fruits of roses. Who devoutly assented and placidly. After this only once she came to the church, when before the altar of S. Catharine she prayed at length, and her Preacher the Confessor Master Michael, an image sculptured of the infant Jesus Christ, as it were wailing in the manger, offered her, and alike of the mystery they meditated, so that she very festive was glad and rejoiced. About the hour of Compline the Confessor, and foretells she will not long survive: "Daughter," said he, "now returns the time in which we may more familiarly be free for the spiritual food." Who answered: "Now little remains, Father." Which yet the Priest himself did not understand; but she returning home, whence living she went out no more: which also the infantile gift well prefigured. For Christ is the true food of the faithful: and since little hence remained, therefore it appeared small, and represented our wailings. She was glad and rejoiced, for that it now was impending that she the simple innocent Virgin, divested of all passions, in a humble and small sepulchre, in the same place as in a manger, for our refreshment and patronage,

would soon be entombed. Therefore likewise the first-fruits of roses wrapped in lavender the old man had presented her: since the battle now being completed, the victorious signs of her patience, with the good odor of Christ, were straightway to be openly promulgated to all, and the sheath of her sword was to be anointed with aromatics.

[197] At home thenceforth in her oratory upon the spread boards she continually remained, and lying upon the boards, and there humbly heard Mass and devoutly was communicated. And since for weariness she labored to rise from the bed, certain had persuaded that she be lifted by a suspended rope; which the old man denied, dreading it as the halter of the desperate; and procured a new pilgrim's staff, and a hat girt with a crown of thorns, and tied it above her head to a beam, and let it down hanging before her hands: and so joined her to the pilgrim Christ. Which the pious Virgin held very pleasing, and through a veteran of the Sisters sent back the saying; "Father, Sister Columba says, that she desires, and wishes to be Rachel." Who looking up answered: "I recall, and I am pleased that it be done." For when in the Breviary they had read, besides the simple history occurring, that to the labor of care he might exhort her, he had sometimes expounded a mystic understanding, she gave herself wholly to contemplation: that the more quickly both might be inflamed. For several coals are more intensely inflamed, if they cleave to a glowing one, and become desolatory: but if that one alone be set apart, for the most part it is extinguished. This is that of which the old man afterward bitterly lamented. For Rachel, "Seeing God" is interpreted, and signifies the contemplative life, which was dear to her and pleasant; for that it is beautiful, safe, and quiet, and in truth better, and the true Jacob Jesus Christ loves it more. But the active life is useful and fruitful: whence Christ, not of Rachel, but of Leah was born: the active being utterly dismissed. and Martha received Christ in hospitality, not Mary. We find likewise the works of the active more necessary: but the more we are intent on the labors of the active, the more we understand the miseries of the world: as also she expressed by the deed.

[198] Indeed in the middle of the week of that Easter, the Virgin was sick, and consumed labored the more: who about the second watch of the night tried to vomit, and spat first indeed pure blood, and not a little, likewise as if coagulated by pieces, but lastly mixed with gore. And when in the morning the Confessor had seen her laboring too greatly, suffused with tears, Having suffered a vomiting of various blood the Sisters standing round he said; "Pray, Daughters, to God: because I doubt lest He soon receive our Mother, and the eulogy be fulfilled, the spouse shall soon be joined to the spouse." The old man hearing greatly wondered, whence so great blood gushed from her attenuated body: and they convoked the more skilled Physicians of the city, approved doctors, whom they should consult, and meet with opportune remedies: who when they thought diversely, and one an imposthume, another a broken vein, opined, at length the care is neglected. But she most patiently was silent: and the Sacrament being taken, which for reverence had been deferred, went into an excess of mind. When afterward many standing by she began to learn certain visions and figures, she also said: "Most sweet Lord and best master, Thou makest me Thy handmaid, by the various signs of my blood, to demonstrate those signs which in heaven, that is in the Church are to be: and Thou knowest, how the very difference of the blood foresignifies the divers scourges, which in that Thy Church in a short time are to come. from it she foreannounces the future calamities of the Church. Namely the cruelty, slaughter, and bloodiness of many Christians, the plague, contagion, and ruin of very many peoples." But we by the evidence of the fact are now certain, what the innocent blood of Columba signified. For Columba, as is premised, signifies the Church; the blood life, and especially spiritual. First therefore the pure blood, the chief Priests; clotted by pieces, the heads of factions; mixed with gore, the common and culpable men. Alas! after the impious exactions, there succeeded the sudden calamity of the sacred head of the Church: and the violent destruction of the chief Priests, the slaughters of Lords, the disasters of Heroes, the cruel destruction of the chief men, the perdition of the rich, the ruins of citizens, so that the noble virgins were sold into harlotry, and the forces of noble soldiers were turned into misery; penury and famine, and a dire plague: and would that now the end!

CHAPTER LVI

[199] The handmaid of Christ was consequently weighed down with a strong fever, and continually tortured with a pain of the head for thirty-three days, However infirm and upon the spread boards rested in a shaggy hair-shirt. She was refreshed only with pure water: once through obedience, her own Priest commanding, she tasted a julep offered, afterward she wholly neglected it. She had been indifferent to pass over the counsels of physicians. When again the Prioress out of zeal had feigned in a cup pure water, yet secretly mixed with julep, while she offered it, forthwith the cup broken cracked: wherefore henceforth no one attempted it. It befell also her own Priest several times, she receives only pure water: if in any way water mixed with wine he offered with his own hands, before he had approached, she observing said; "Father, may God forgive you": and refused it. In the ardor of the dire fever sometimes she had sucked a little piece of a sour orange, or some grains of a cherry. But the spouse of Christ refreshed by the Sacrament of the altar of Christ, was utterly comforted: and therefore she had besought that Priest himself to celebrate early, since solaced only by such a medicinal refuge she straightway convalesced. A stupendous spectacle, she most patiently tolerates the greatest pains: O good God! which now all beheld, namely the greatest tolerance of the sacred Virgin, which no one could in any way explain by tongue or pen. Who if she were pressed by the calamity of languor, and tortured by the misery of infirmity, with tranquil patience nevertheless wholly sweet in all meekness she persevered, nor withdrew herself from holy colloquies and prayers, or grew lukewarm by tedium: for when by too great pain of the teeth and jaws she was so tortured that often it is established, that she was compelled to weep; nor did she querulously complain: rather she most ardently invoked her sweet Jesus, her supreme refuge and longed-for solace.

[200] The adorned image of the Crucified moreover she wished always to have near before her eyes, which she frequently embraced and addressed. "My sweet master, my salutary refuge, and my most beloved spouse." Vehemently panting for the celestial homeland, she arraigned the delay and tarrying with sighs, she pants for death, and provoked death with prayers: "Why, O holy death, comest thou not? why dost thou despise me calling thee with all instance, and pursuest those who against thee strive with precious antidotes of gems and gold, and grow fat with splendid and lively pigments? Why dost thou afflict me with so hard an expectation? Why, O good God! is my sojourn thus protracted? I beseech pluck me from this fleeting and wretched world." But the Priest the hearer of her Confession Master Michael, attentive followed her, expounding daily in the psalms and spiritual canticles, by which she was greatly consoled. She had nevertheless earnestly asked, that no one at all should pray for her health: she deprecates the frequency of those coming, since she had received an answer, that the sickness she suffered would now be the last. And because her little cell was too frequented and importunely, she had imposed on the household that access be deferred, an excuse being premised, since she could not now be free for worldly solicitudes, and pray for the rest, whom she would rather promote with God by the prayers of others. Many indeed and of both sexes insisted for obtaining graces from the Lord, that namely she would suffrage them the help of health, or sons, or other secular conveniences, and some that at least they might behold the handmaid of Christ upon the board in so great patience, very many also that they might venerate her. Therefore, as I think, she had chosen to be Rachel, because she could not henceforth be at once attentive to disposing temporal businesses and contemplating the celestial ones: since they so rushed in sometimes, that the impatient Priest himself (as was fitting) reproached them by execrating, so that he excluded them as hostile, and that pious Virgin said: "Weigh, Father, they love their own conveniences: but me, as neither to live, so neither to die in peace they have permitted. Pray for me, and prop this my spouse with roses and adorn him comely."

[201] Therefore thenceforth daily with roses and flowers they so renewed it, she sweetly contemplates the Crucifix: venerating that salutary image more carefully: toward which she more devoutly tended, and more abundantly and sweetly poured forth tears, not as He had hung on the gibbet in the eyes of the impious, or as the wretched condemned are wont to bewail the ignominy of their slaying, or as some feign in the simulacrum of the cross lyingly to repeat their folly: but she with fixed eyes contemplated the sign of the supreme charity of Christ, and the abyss of divine love: inasmuch as one who was not satiated to behold with bodily eyes, what she kept in her deep mind; namely the sweet wood, the example of perfect virtue, in which were fixed the members of the suffering one; namely the chair of her most sweet master Jesus Christ, teaching truth, obedience, poverty, and innocence, meekness and patience, saying; "Learn of me because I am meek and humble of heart." She beheld also on the eminent altar of the most holy cross (not the altar of the temple, but of the world) the common sacrifice of all the earth, our savior, the exalted God, our refuge; on whom all looking with faith are cured of the bites of the fiery serpent, and draw consolation, and are refreshed that they may resist, and attain virtue that they may be able to sustain, and at length, every ignominy being despised, to triumph with Him. Matt. 11:28 "Come," He says, "to me all you that labor and are burdened, and I will refresh you."

[202] She beheld at length also her most loving spouse, the Lord Jesus Christ; her companions being convoked therefore likewise her young companions being convoked, who indeed more simply are fervent and love more ardently, she displayed the majesty of the spouse and the glory: because He from the everlasting Father God, the brightness of eternal light, walking in the multitude of His virtue, and beautiful in thousands, in whom are all the treasures of the knowledge and wisdom of God, by which He created all things and more wonderfully redeemed us: who most powerful, girt with the Cross itself, conquered death, and captivated the devil, and most strong ascended the heavens: where surrounded with comeliness, and raised on high, He is possessed of the paternal goods, the King of eternal life: there He made us His coheirs and messmates, whom the Angels desire to behold, she inflames them to the love of Jesus: whose beauty every creature admires, in aspect desirable and in words gracious. Come dearest Sisters, He is our dowry and price, our eternal possession and reward. Confide, Companions, and persevere constant in the charity of Christ: since He protects, aids, and promotes the Virgins espoused to Himself. If you see of gold or silver His image, note the reverence of the cult; and by no means suspect that He was a delicate man, clothed in soft or royal things; but know that He was made for us truly humble, poor and needy, despised and affected with every ignominy. Behold that everywhere He is beautiful, but on the wood sweeter; everywhere strong, but on the cross more powerful; everywhere amiable, but on the cross more loving; everywhere He is fragrant, but on the cross He surpasses all aromatics. "Who," He says, "will come after me, let him take up his cross and follow me." Matt. 16:24 Rejoice with me, I beseech, dearest daughters, and hasten:

because to the celestial nuptials I go to my most desired spouse. Come thou too, my Father, lead the dance and chant: prepare flowers and stuff me with roses, and wreathe me with garlands: render me beautiful and comely in the sight of that most beautiful spouse." For these things she spoke with a certain most ardent affection, but with a more savory speech and efficacious example. But the Virgins, she consoles them and the Confessor. weeping very bitterly and breaking out into most abundant tears and profound sobs, after she had piously and salutarily admonished, she sent away, signed with her maternal blessing after the custom: and she addressed the Priest likewise weeping, who (because compassionating herself for his too great bitterness) could not contain himself from tears, and she consoled him. Lastly gently and with savory words she exhorted him to the advancement of virtues by the best documents.

ANNOTATIONS.

finding Italy in such a state, could not recover what was lost and restore peace to the Church, except with much effusion of blood.

p. "Juleb" by Constantine the African, writing in the 11th century of the cures of diseases, is called, "a Syrup of water cooked and sugar": but everywhere it is taken for any distilled water, or decocted and sweetened.

q. "Arancium pomum," the Crusca Academicians interpret a Median apple, from the place of origin; or Golden, from the color.

r. "Cerasones," larger Cherries seem to be said.

CHAPTER XXI.

The last visions of Columba, and her happy death.

CHAPTER LVII

[203] The time of the nuptials was impending and the spouse had hidden himself, that not being found he might be sought more ardently: because the more he is desired, the more pleasing he is held: as the divine Gregory says, By a pleasant vision she is invited to the celestial nuptials: the spouse seeking is deferred lest she find, that by her tardiness rendered more cautious, she may sometime more manifoldly find what she sought; and the more she thinks now and now to approach, the more delightfully in the work she sweats. The most sweet Spouse nevertheless looks out from the hidden things, and by certain pleasant preludes allures and inflames at once. Therefore B. Columba in those days sees visions. For she beheld from afar a certain broad way, which certain beautiful youths cleaned, and adorned with green branches and flowers. Certain youths also she had observed comely preparing diverse instruments of musicians: others dancers frequenting dances, and some likewise sounding melodies. And behold afterward there walked to meet her a certain most beautiful pilgrim, girt with rosy purple, supported by a staff, and fortified with a hat. Who when he stood by her, said: "O my Columba, prepare thyself, and I will that thou come quickly." Which vision the Virgin of Christ reported with so great jubilation, that she seemed to speak with all her members. And greatly she rejoiced and repeated again: "O how beautiful is the pilgrim! he so beautiful. I indeed all day make a pilgrimage, not finding a lodging which pleases me, except the tabernacle of my spiritual Father, who in the morning refreshes me with the celestial viaticum and supremely consoles me." Aptly too the same time befell, that from the pavement and the spread boards of hers as if rejoicing together ants gushed, and in a gathered column with frequented turns went round the pious Virgin; signifying, how that little animal, under her bed gush ants. lacking leaders and devoid of reason, only by nature as guide so provides itself for the future; so also that very feminine, yet pious virgin, B. Columba, lacking a director, devoid of the chapters of the law, only with God as guide, within the flocks of Virgins had gathered in the present life the fruits of good works, by which she might live for ever. There was nevertheless also an indication of another thing, which the Virgin of Christ expressed by word: since those ants, red in the head, were biting; so afterward about that very See of the holy mother Church the pugnacious forces of the Gauls, begging their food, perished scattered.

[204] Certain moreover of the Sisters, who hitherto did not think her to be loosed by that infirmity, She knowing in spirit the pusillanimity of certain ones, but now thought otherwise; distrusting hereafter submurmured, "Whensoever Mother Columba shall die, we will not for an hour remain here." Which when the Virgin of Christ had known, all being convoked, she exhorted them with salutary documents: "Be," she said, "constant, dearest daughters, and persevere in good works, nor be disturbed by sinister thoughts. For certain know, that I go to the place where I shall be able more to profit you than here, which indeed I shall assiduously take care of. Doubt not, let there be to you one zeal and one concord in Christ, because I shall follow you in all things. So bind yourselves with mutual charity and peace, that you cannot by any discrimination whatever be separated. And I nevertheless by commanding announce to you, and to your parents and kinsfolk, that woe, woe to those who shall presume to attempt dissension from you: because I will invade them with the fury of almighty God, and from above thrust upon them the fire of tribulation and ruin and destruction. she obtains for all the grace of perseverance. But her words were of so great virtue and efficacious miracle, that all firmly protested never to decline from her counsels, but rather to wish to die. She bound afterward, in Christ and earnestly, certain eminent noble men, and citizens of authority devoted to her, to the subsidy and protection of the monastery of her Virgins with very efficacious words. At length also her spiritual Fathers, to whom she had entrusted herself in Christ, even her dearest daughters in Christ Jesus she did not doubt to recommend: whom by a repeated prayer she compelled to assent, that ever as far as possible they would patronize in Christ Jesus and aid them.

[205] She is visited by S. Catharine of Siena. B. Columba had moreover another vision. For there appeared to her the most blessed mother S. Catharine of Siena, very beautiful, with a great company of Queens and holy Virgins of Christ: who all were clothed in stoles interwoven with gold with the brightness of light, and crowned with pearls and flowers, with golden hair seeking their backs, and necklaces of royal cult and precious necklaces were hanging from their necks; who greatly rejoicing, seemed to await her. And there stood by there straightway that strenuous athlete of Christ, and S. Peter Martyr, S. Peter Martyr, displaying the standard of faith: whom followed a great line of intrepid soldiers of Jesus Christ, who very festive and girt in white armor, and crowned with red roses, had led a horse white and royal, covered with a purple trapping interwoven with gold: but B. Columba said to her Confessor: "Know, Father, that they have now set me upon the horse, and I only await two other companions, and afterward I go." Which when the Confessor himself had reported to the old man, he answered: "I think, Father, this vision indicates the death of the Virgin, about the feast of S. Peter Martyr and S. Catharine." And when the Confessor had conferred it with the Virgin, she did not refuse to be persuaded: but, she said, "I greatly rejoice, how many days are between?" He answered eight. But she, "Would it were": and she numbered the days with great desire. Wherefore after the manner of the common folk in the city it was said, that B. Columba would migrate on the next day of S. Catharine. Nevertheless she asked by the Confessor, when she thought to fall asleep in the Lord, had said: "Be not willing, Father, to investigate this: but cast all care and solicitude on my most beloved Spouse." But we now more clearly see what that vision signifies. For when once there was among us a certain devout collation of the holy Martyrs, the Virgin of Christ answered: "Father, great is the constancy of the Martyrs, whence it is understood she was to be associated with the Martyrs and Virgins. and grand the efficacy of charity. And truly of no less merit is it ever to be tortured, than once to die." It clearly indeed shines forth, that she was a Martyr: because the cross of the Lord, by the affliction of her body and the compassion of straying neighbors, she had long carried, and consummated with a holy end. And therefore since holy virginity is compared with great things, and made equal to the Angels; deservedly the choir of Virgins meets her. And again since by the argument of the greatest patience she surpassed it, justly she resides in the legion of the triumphant.

[206] Finally her life's term approaching, the afflicted old man, burning with charity, The author visiting her; brought with him not a few roses; and together with the aforesaid Confessor visited her, and saluted sprinkled her with roses, stretched out namely upon the boards. Afterward he set forth the word of that illustrious mother B. Rachel; who likewise in spring time, in the land which leads to Ephratah when she was in labor, by the difficulty of the birth began to be in peril. Therefore every contemplative here is in peril while he is in labor, because he meditates and labors. For God in this life we cannot contemplate or long behold, but rather perhaps bent back to the lower things and passing draw a draught of the eternal sweetness: but when we shall have come to the homeland of eternal felicity, we must be inebriated by the abundance of the house of God. "Be in Christ a beloved daughter, be constant in charity, he comforts her, and fear not: for the fruit which here thou hast gathered by grace, now and now there thou wilt possess with glory." Who although she was pressed by languor, yet more avidly intent, and more devoutly exhorted and more ardently. To the old man therefore rejoicing with her and weeping more abundantly, she rejoiced the more, saying: "Be thou too, Father, a good wrestler and strong, beloved of God, that thou mayest be able to supplant the enemy." Who answered: "More gladly, what I desire, I would rather that you go before there." To whom the Virgin, "Thou wilt labor," she said, "still for some years: and as henceforth of my soul, so thereafter have the care of my body." Who said, "In what place?" And B. Columba answered, "Where God inspires, and it seems to thee." Who says, "If thou bid, pious Mother, and undertakes to care for her burial. it pleases me before your altar of S. Catharine of Siena." Forthwith she said: "So it pleases me, Father: where also the supreme Pontiff knelt, under the stool of the Priest." But the Prioress and the single Sisters cried out with tears, saying: "Be not willing to take away the mother from her daughters: since she is the precious fund of our poverty: and although for now this our place be humble and narrow, God is powerful to render it more renowned, and to raise for us a condign temple of His praise." The pious Virgin would not change her sentence, but in the sacred delubrum of her most holy Father Dominic, as is set forth, ever to be kept: nevertheless to the subsidy of the Sisters and solace, the Magistrate of the city and the chief men procuring it, which yields to the right of her daughters. the eminent Nobles of the monastery obtained, from the President and Chapter of the said church, the aforesaid little chapel and altar, together with her venerable body, into the perpetual right of the Sisters and the monastery, by a solemn and public instrument, B. Columba living.

CHAPTER LVIII

[207] To migrate wholly Columba of Jesus Christ strives with raised feathers into the supercelestial chamber, where with firm faith she had believed all things, and with unwearied hope doubted not to be kept; and whither with all the affection of mind she had been wont to go, now by herself she strives to behold. Therefore on the first day of the Rogations B. Columba narrated, that she had suffered a most pleasant vision: namely that she had seen the Triumphant Jesus, On the 17th of May she sees Jesus triumphing, elevated in magnificence, within an innumerable multitude of Angels, obsequious to the dignity of His majesty: and the trumpets clanging He walked by His own virtue, ascending in jubilation above the heights of the heavens, beyond every creature: whom followed a senate of innumerable Fathers, namely men tall and aged, illustrious and authentic, whom she had called Patriarchs and Prophets; and also notable and generous matrons, in white robes sprinkled with gold, and comely crowned: all with hands joined were carried on high alike, after the most victorious King, opening paradise. And forthwith she saw a golden ladder, touching with its top the heaven, by which there ascended a certain soul very beautiful, beyond what can be said adorned: whom accompanied the holy Patriarch S. Dominic and the illustrious Virgin S. Catharine of Siena. And when they had come to the summit, the most sweet Lord Jesus Christ, with the Queen of heaven the mother of God Mary, embraced her, and with great triumph received her into the lap of immortality.

[208] To the old man on that very day, celebrating the Divine offices, and for

the pious Virgin herself making a devout memory, it befell, that when consequently he held the Sacrament divided after the custom in his left hand, and miraculously she partakes of the Sacrifice of the author, and with the other part signed the chalice, he saying, "The peace of the Lord be ever with you," straightway from the second part, which by the left hand was cautiously kept, a certain particle of the Host, by itself cut off, immersed itself in the sacred Chalice. The old man greatly wondering, what it portended, afterward understood: and the divine offices being completed and flowers collected, he came to the Virgin, who had already partaken of the Divine things: and sprinkled her with roses, and with blessed water and the Cross signed her, narrating the aforesaid vision with devout affection sincerely. The old man subjoined the figure of the happy return of the Patriarch Jacob with two bands, recalling that holy collation, which once they had had in the chapel of the holy Archangel Michael of the Ascension of Christ, and of the period of her life. He exhorted at length to firmness of hope, and comforted by him, and humility to be kept, lest contiguous to the port she should perchance presume of herself; because we are not sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God. All indeed run, but one, that is perseverance, receives the prize: and He who gave us faith and charity, He will repay the will, and remunerate the operations proceeding from them, namely the labors in the continuation of good, and longanimity and constancy. And opening her mouth B. Columba most humbly deferred all things to God and rendered thanks. she gives thanks: Consequently she said to the Priests: "Excellent Fathers, by your aids and most salutary counsels has it been, if I have done any good, and escaped perils." So great humility, good God! and so great reverence! Those straying, whom by her prayers and merits she had brought back to the way, of her now obtained victory she praises; and entitles that old man Paul, that perhaps she might argue his former hardness, and approve his subsequent constancy; or because Paul was the true Benoni, who through Rachel succeeded Jacob. For Benoni is interpreted, "son of my sorrow." And she added, "Fathers, you will make a feast after a feast, in which also there will be a great inundation of waters, and on the fifth day the breast will be opened." Which then no one understood.

[208] They exhorted likewise her, but she more fervently: glad she rejoiced, and wonderfully affected those who had assembled standing by weeping for devotion, while they conversed of that happy society of the celestial homeland, of those innumerable holy angelic spirits and souls, and contemplating the various orders of the Saints she exults. in which there is an unspeakable form and comeliness of beauty, with so great a melody of order that it ascends not into the heart of man. Indeed as on the earth which we inhabit or in the waters, a diversity of growing things and an otherness of animals with an ordered distinction is discerned; and as we behold the beauty of the stars in the participation of light, and as we understand the species of things in their being, where no degree of perfection is intermitted, but little by little from imperfect to perfect it proceeds; so there the glory of single ones is unequal, but the gladness of all is common, full and perfect: there continual peace and solemnity, and the unfailing contemplation of the most beautiful God, lord and king of all, which wholly fills and most sweetly quiets desire. There the most holy mother of God Mary, the most glorious Queen of the Angels, the scepter-bearer of the holy Virgins, transcending the summit of all orders. There the judiciary senate of the Apostles and Evangelists, and the veteran assembly of those who from the beginning are Patriarchs and Prophets. There the victor army of the strenuous and innumerable Martyrs, and the sacred convent of the Priests, Confessors, Monks, and Religious. There the comely Virgins of Christ and holy women, who by their probity conquered the pleasures of the world. There boys and girls, who by morals transcended their years. It is the Church triumphant, the spouse of the Lamb, surrounded with varieties: where reigns charity, which is God, all in all: whom they see without end, and ever by seeing burn in His love, and without failure and labor praise; which may that eternal spouse Himself, the Lord Jesus Christ, grant us. Amen.

CHAPTER LIX

[209] But on the evening of the following day B. Columba said to the Priest; "I would wish, my Father, of good frankincense." And to him asking, "To what end?" she answered: "Since my most beloved Spouse is to come to receive me: I desire to show Him honor. She fills her cell with sacred incense: It is fitting," he said, "behold I am at hand." And he came in haste to the old man, saying; "The spouse of Christ Sister Columba asks of you frankincense of good odor, that she may perfume her hut, because her most beloved Spouse is to come." Who straightway brought forth of the holy frankincense, which he himself had offered on Holy Saturday in the paschal Candle. Which she devoutly received, and the day before the Ascension of the Lord, the Divine things being partaken and the celestial Viaticum most devoutly taken, perfumed that very little cell with the holy frankincense of good odor to God, and more devoutly awaited her most sweet Spouse. Again she bade it be done, and a censer placed upon the little window of light. The Confessor had withdrawn home to eat, and the old enemy circumvented her: who when he had disputed long, at length dishonestly had provoked her; namely that she had labored in vain, that in vain she disposed herself; nor as she thought would she now die, but live in longer misery. To whom intrepid she answered: "As my most wise Master Jesus Christ shall will, and she conquers the devil tempting her: so be it done, and it pleases me." Straightway she caused the Confessor to be summoned: who found her weeping, because she desired to be dissolved and to be with Christ. And to her narrating as is set forth, he answered, that the greatest Master Himself the Lord Jesus Christ cannot lie, but that nefarious one is a liar and his father. He besought him in the Lord that henceforth he would not leave her, for that the time was impending which she had said, when it would behoove him to pray with her and to watch.

[210] On that very day, Vespers being said, B. Columba said: "I labor, Father, and suffer vehemently." But he, "Daughter," said he, "one must suffer, nor can anyone die without great pain": and she acquiesced. And since she languished more gravely, they called the old man, who in haste sprinkled her after the custom and blessed her: She is fortified with Extreme Unction by the author: and clothed in the sacred vestments, the cult of religion and rite being kept, conferred on her the sacrament of Extreme Unction; her pious Virgins and Sisters in Christ devoutly standing by and praying, with several matrons and ladies. Then he pursued the Office of the commendation of the soul, the Virgin of Christ herself well and gently perceiving and rejoicing, and to the words more devoutly intent and likewise answering. Mindful of that eulogy, when we had read the rest of the Breviary, and I feared of the commendation of the soul, she had foretold, "At the death we will read it." But with what devotion and how great tears that Office was completed, God knows. These being completed, the old man said: "Pious Virgin, spouse of Christ, piously I beseech and humbly entreat, that thou be mindful of us when thou shalt have come to the celestial realms. And although the soul be absolved and possess the celestial things, to him after her commendation departing, it has nevertheless a natural habitude to its own which it laid down and is to resume, the body. Therefore whensoever turned to that little body we shall have prayed, benignly assent and offer vows." Lastly that pious old man, kindled with zeal and confiding in the Lord, with vehement affection and exultatory words solicited her to God, and withdrew from the monastery, the Confessor being left there.

[211] But the spouse of Christ herself, the image of the Crucified taken in her own hands, said: "My sweet Jesus, wholly sweet! My sweet Jesus, above all amiable! My sweet Jesus, my supreme hope!" And she kissed it, she invoking Jesus and with great compunction struck her breast, saying at the same time: "Holy Cross. Holy Crown. Holy Nails." Again, "My Teacher Jesus, who for me hast suffered, and been crowned with thorns and died, dismiss my sins, and forgive me a sinner": and she embraced and kissed it. Then she said to the Confessor, "Father, read the Passion of our Lord Jesus Christ according to the single Evangelists, so distinctly that I may perceive it": and very intent she heard devoutly. And when he had read through, "He gave up the spirit"; she said, "Into Thy hands, O Lord, I commend my spirit." But the Passion according to Matthew being read through, the old enemy stood by, and disturbed her, the tartarean legions circumventing, she wrestles with the spirit of despair: and obscuring the Virgin's mind with many snares, namely, that the Virgin's faith had been maimed, her charity feigned, her humility lying, and that she had sought human praise more than the glory of God, and the like. But the Virgin struggled indignant, and showing the Crucified with her hands said; "No, no." And when that worthless one perchance dashed her toward despair, she bore a face too perturbed, repeating, "I believe in God." After for half an hour she had strenuously fought, before all her Virgins and Sisters praying with candles, at length victorious she said; "Lord Jesus, help me": and to the Priest, "Repeat," said she, "I believe in God": who strengthened in faith with holy words exhorted her. He continued then the second Passion and the third, and in each in its place at, "He breathed out," she repeated, "Into Thy hands, O Lord, I commend my spirit." meanwhile while the Passion of Christ is read: But at the end of the third Passion, that most harmful one more bitterly invaded, and the crowd of malign spirits more and more prevailed against the Virgin, and goading her with the worst immissions strove to perplex her. Who greatly laboring, frequented, "I believe in God": and the pious Sisters with the Priest alike prayed. And when by God's assent the Virgin of Christ herself again had triumphed, she invoked Jesus; "My Lord Jesus, help me, and have mercy on me a sinner."

[212] The Priest exhorted her to constancy: but now she showed a glad face, as if radiant with a ruddy splendor: and as a robust victress she said, "I hope in God my Jesus." But the Priest read through also the fourth Passion: and when he had come to that, "He delivered up the spirit," she likewise commended her spirit to God. These being completed, and at length victorious and cheerful the Confessor speaking of eternal felicity, B. Columba said: "Father, now I am very glad and rejoice": and with a shining face and fixed eyes she said: "O Queen of the Angels, most sweet Mother of God. O my Father S. Dominic, and S. Catharine my Mother, I commend to you my soul." Nor did she cease from the motion of her tongue: but she commended all Christians, and the holy Church of God, and her Order and the Sisters, even in particular, and benefactors and friends. But at midnight of the day of the Lord's Ascension, before the Priest the Confessor and her Virgins and Sisters of the penitence of S. Dominic, and with white candles kindled praying, the Spouse came. Whom the Virgin and spouse of Christ seeing, cried with open mouth, "My Spouse, my Spouse, most excellently hast Thou come. Now it is time: receive Thy handmaid. Lord, my Lord, receive": and, "Receive," saying, that blessed and holy soul migrated, and following Jesus Christ calling her to the celestial realms, the eyes remaining open, the mouth weary, she dies the 20th of May 1501. and the face colored as if living she had fallen asleep

in the Lord, on the 20th day of the month of May, in the thirty-third year of her age completed: but she lived thirty-three years, three months, and eighteen days. From the lowest things at length and humbly B. Columba rendered her spirit to the living God, who had wonderfully created her, and more wonderfully redeemed her, and adopted her with the most holy gifts.

ANNOTATIONS.

CHAPTER XXII.

The obsequies, the inspection of the body, the burial.

CHAPTER LX

[213] Bede witnessing the custom among Christians prevailed, that the dead who are not doubted to be about to rise again, be called Sleeping, The author summoned for that they rest in the Lord and shall rise to reign. But the little body, which that Virgin had offered with supreme charity to Christ, she had left to the discretion of her old man. Therefore as quickly as possible she had breathed her last, the old man being called was present, bearing the flowers of roses, frankincense and waters of good odor: and all the Virgins and Sisters and many venerable matrons and ladies standing round, with whitened candles kindled in their hands, he praises God: and praying, seeing the little body as of one sleeping, holding the Crucified with a clenched hand, kneeling he cried with overflowing tears: "Praise to God: praise to God: praise to God: because thou hast come, blessed daughter, to the kingdom of God; holy daughter, and spouse of Jesus Christ, who hast now passed into a Queen"; and he sprinkled her and blessed her. And the Confessor narrating her best end, rejoicing beyond what can be believed, with pious tears he declared it. For the heart suffused with huge joy distils sweet drops through the eyes, and we weep devoutly rejoicing. Which of the Apostle Peter is related, that when he was mindful of the sweetness, speech, and power of the Lord, for too great a sweetness of love he could not contain his tears. Likewise he himself with two other Confessors and the venerable Prioress, and also that Virgin's parent, the naked body as the pious Virgin had enjoined, stripped the little body: namely so, that the old man bidding it her parent and the Prioress first covered the lower parts with linen; then he himself with his own hands divided the garments and opened them. And all saw the embers of a holocaust, as the body of an ancient image of the Crucified, wrapped in a hair-shirt and girt with iron, and the little chains hanging from the neck crosswise of the breast. So that not only had the womanly body no breast or vestige of one, but utterly little of a human body: in which all the bones could be numbered, as wrapped in a web of silk.

[214] The old man was amazed, admiring the wisdom of God in the composition of the human body: he causes it to be washed, and clothed in the habit of the Order and the iron belt being loosed, which also clung to the loins, he washed the body within the linen with odoriferous waters; but beyond the Prioress with her matrons washed it: and he himself perfumed it with frankincense, and kneeling at the part of the head kissed the breast; and they clothed it with garments, girding it with a girdle with a stag's bone, as she had asked; placing a Cross in her hand and a lily: and he set upon the head a wreath of red roses, stuffed with the flowers of spikenard, with the flowers of laurel and myrtle. And he bade the stretched-out funeral be borne upon a table into the oratory. Whither preceding the old man, he prayed alternately before the altar with the Sisters the Psalm, "Praise ye." But when they had come to that, "Let every spirit praise the Lord," it befell that the little body of the funeral was brought in. Which before the altar sprinkled with blessed water and roses, to be carried to the oratory of the Sisters: perfumed with frankincense and signed with the Cross, he left, the Priest together with the Sisters resuming the Psalter. But the body was in the oratory, as is set forth, all the day of the Lord's Ascension with due lights and prayers, in a great frequency of men and women. All saw, both the Magistrate and the Nobles of both sexes, the little body, with a face indeed beautiful and hands likewise and feet, but the rest as embers: and on the loins the skin had grown callous as the neck of an ox accustomed to the yoke on account of the scourges, all being amazed at her tolerance.

[215] At first morning after the Lord's Ascension, the sign being made, according to the rite of the holy Religion, all the people assembled at our church. whence the next day it is carried to the parish, The old man had set the body upon a new bier, on which no one had been set, adorned with purple and gold and the images of the Sisters, as a spouse Queen in the habit of her Order, as is set forth. But at the third hour of the day, all the Clergy went thither processionally, with tapers and candles, procured from the public treasury, the Magistrate of the people and the chief men following and a great frequency of the people. They carried the body thence to the church, the chief men carrying the bier, and the College of Doctors the canopy, the Sisters following immediately. But when they had approached the doors, the eulogy was fulfilled and the irrefragable prophecy, which she had foretold: "You will make a feast after a feast, the waters overflowing, as a river from the clouds." So also of S. Stephen we read, that at the hour when his Relics after thirty years were translated into Sion, a great rain came down: for our church too is baptismal, and of the title of that strenuous Protomartyr. The venerable body therefore being set before the major altar, under a great apparatus of lights, the old man sang Mass: and one other, a Professor of sacred Theology and an eminent Preacher of the same Convent, discoursed declamatorily of the praises of B. Columba the Virgin, in a great spectacle, there an oration is held of her praises, with the good pleasure of all and grace. And the Mass being completed, the old man pursued the Office of the funeral, not without tears. The Office of the burial was deferred to the fourth day, nor could the body be buried, the very great concourse of men and women of the city and the county and the surrounding cities pressing, wishing to kiss the hands and feet of that blessed Virgin Columba, and invoking her suffrages. And when she had been more frequently and abundantly sprinkled with roses, with the highest veneration they were collected for Relics. And though a diligent custody of Priests and notable citizens stood by day and night, and a great concourse is made for the whole three days. yet her garments could not be guarded from snatching, the crowds likewise pressing with little signs, little cloths, and rosaries for the touch of the venerable body. Her face indeed was continually rosy, and her lips were red: her fingers and arms, neck and legs, and the other members, likewise apt for motion, and of good odor, so that some suspected that living she suffered an ecstasy.

CHAPTER LXI

[216] The reverend old man mindful of reverence and of the due cult of the entrusted treasure, several Priests being convoked, on the day of Saturday, a certain most skilled physician being admitted, an eminent Doctor, devoted to the aforesaid Virgin, On Saturday the body to be seasoned with aromatics piously determined to season that venerable body with aromatics: nor without reason. For in Genesis it is read, Joseph the son of Rachel commanded his physicians to season his father Jacob with aromatics: and of Joseph himself it is written, "and seasoned with aromatics he was laid in a coffin": and what builds it up more, even in the Gospel it is said, "They bought aromatics that coming they might anoint Jesus": and again, "They took therefore the body of Jesus and bound it in linens with aromatics, as is the manner of the Jews to bury." Gen. 50:2, 26; Mark 16:1; John 19:40 It is likewise read, that Marcellus and Apuleus washed the body of St. Peter the Apostle with wine and milk, and seasoned it with aromatics: and that Maximilla, beloved of Christ, buried the body of S. Andrew the Apostle in an excellent place with aromatics: and also that Christians placed the sacred body of S. Agatha seasoned with aromatics in a new sepulchre: and the Rectors of Città di Castello embalming the body of B. Margaret, of our province, of the same profession and habit of the penitence of B. Dominic, found in the reed of the heart certain stones, marked with wonderful figures of Saints, and upon one as it were a sculptured most white dove: and I think she indeed had foreseen this in mind.

[217] In the evening therefore the body taken up from the midst of the multitude they brought into the sacristy, the doors being straightway closed: it is opened in the breast as she herself foretold, and they set it upon a table. And opportunely deferring to honesty, they stripped it of garments; and shuddering at the guilt of slaying, they looked round the body: and proving the signs of one four days dead, they hastened the dispatch. Therefore the eminent Master physician said: "I had thought to open the body from the back; but instruments are not at hand, and the importunate common folk press: therefore it is more expedient to open the breast." Forthwith the old man, mindful of the word which that Virgin had foretold, answered: "Indeed, eminent Doctor, open the breast: since so the pious Virgin foretold: 'Hence within five days the breast will be opened.'" Which being done he laid apart in a new vessel the inmost organs and all the intestines. And Jesus Christ lives, and the intestines almost empty are taken out, for all were filled only with air, and we found only a little liquor in the stomach, as much water in the bladder, and a little mud which sat at the bottom of the belly: which that most skilled Master anatomist lifted with his fingers, and gave it into the palm of the old man. And while the body was being cut, one of the Priests seemed to shudder, namely at the cutting or the odor: to whom the Master physician, "It is," said he, "her natural odor, Father." But the old man with intent eyes observed the heart, since about it they had found blood, fluid, lively, clear, and pure, as if the throat of a living dove had then at a point been pierced and it had flowed alive: because, Theophilus witnessing, that blood should flow from an extinct body is miraculous. but from the dry heart there flows living blood. The heart was as a waxen purse, tenacious and dry, within

empty. Of which mystery I know now no other cause, except that she could truly have said; "My heart is become like wax melting in the midst of my belly": and again, "My strength is dried up like a potsherd." Ps. 21:15, 16 And I judge it came from the vehemence of the affection of the charity of God, which in her meditations we could have conjectured. The body thus closed in a coffin, That venerable heart itself we enclosed in the body, and the whole with myrrh and aloes and precious aromatics we seasoned, and over the head and the body itself I poured out a full little vessel of pure spikenard oil, which I had never used; and anointed I wrapped it in her garments, and laid it up in a new coffin of fir wood, and had fastened it with keys.

[218] But lately there had come certain Professors of sacred Theology of our Order, whom she herself piously had adopted as sons of her advocacy, who were weeping before the doors: to whom the Virgin of Christ had long before foretold, the same being opened again on several supervening, that they too would be present at her funeral. And also certain noble citizens had assembled, awaiting to venerate her lifeless, to whom they had been joined by devotion; and likewise certain holy women: whom on account of the crowd we introduced by the postern. We opened therefore the coffin, and not easily, and granted it to be seen: and our younger ones offering, we placed two bricks under her head, as she had enjoined me, which perplexed by tumults I had done otherwise. Reverently therefore all, nor did any shudder at the smell of the aromatics, it is again exhibited to be beheld, but kneeling we prayed to her, clothed in the habit of the penitence, girt with a girdle, the head veiled wreathed with flowers, fortified with the Cross and rosaries and lilies, and the hands being kissed we let it down: and at length all the bystanders seeing, we firmly closed it with iron keys: Compline being at length said, the Prior of the convent solemnly celebrated the Office of the burial, in no small frequency of the people of both sexes. They had dug at her nod under the stool of her sacred altar of S. Catharine of Siena, and it is buried under the stool of the altar of S. Catharine of Siena, in the middle of the church, where once had been laid the most firm foundations of the middle tower of that church, of living stones and tenacious cement: and therefore with iron and chisels, and very importunate strength of men, we labored to make the pit descend deep. It is clear indeed for certain that the dove nests in the rock and the tower, which is our Lord Jesus Christ: and of Him it is written, "He placed Him in a monument which was cut out of the rock"; and "The name of the Lord is a most strong tower, to which the just one shall flee and shall be saved." Mark 15:46; Prov. 18:10 We buried at length there all seeing the little body of that venerable corpse, and with living stones we blocked up the sepulchre: where also it is venerated and cautiously kept, as it is written: "Rachel died, and was buried in the way which leads to Bethlehem, and Jacob set up a title over her sepulchre." Gen. 35:19 For Rachel is interpreted, "Seeing God," Bethlehem, "House of bread." B. Columba therefore, seeing God, was buried in the way, that is under the stool at the holy altar, at the true bread which descended from heaven: as that one in childbirth, so she likewise is terminated in the fruit of good works, while she too for the sins of the people is burned in a holocaust. And Jacob so beloved of God set up a title over her sepulchre. And this is the title of the monument of B. Columba even to the present day.

[219] under her own image also There stands an image of B. Columba, figured of a fitting size, upon that very table, on which the venerable body had been stretched, while it was seasoned with aromatics. At length these two Epitaphs follow.

TO THE PRAISE OF GOD AND JESUS AND THE GLORY OF THE LORD CHRIST

Blessed Columba of the Penitence of S. Dominic, and a double Epitaph the invincible Virgin of Christ, innocent here and humble, patient, and endowed with devout examples, now happy shines on high, among the Angelic choirs wreathed with ethereal roses: and the renowned city of Perugia, which by her presence she had made famous, with God by her advocacy she protects, and with her pious Relics enriches.

To the excellent Virgin and well-deserving F. S. P. Master.

Virtue being her companion, the holy Dominic her leader, the Virgin Columba, by God the Best and Greatest on the day on which Jesus with rich spoils returned to the heavenly ones gifted with immortal glory. To thy city of Perugia therefore bring help.

She lived years 33, months 3, days 18. She died in the year of salvation 1501, the 13th of the Kalends of June. F. B. F.

CHAPTER LXII

[221] To the title and sanctity of B. Columba attest certain authentic revelations; and chiefly of the Noble and most renowned Virgin B. Osanna of Mantua of the Order of the penitence of holy Dominic, which also they relate divulged in public registers, in the 12th Chapter of the first tractate of her Legend, where she thus says: "Now I will tell you of our Mother, blessed Sister Columba, B. Osanna narrates that B. Columba was seen by her twice, all that which I saw. O good Jesus, before the feast of Pentecost the dawn rising, me praying, I saw a Sister Virgin, clothed in our habit, with two crowns on her head very resplendent: whom many Bishops in Episcopal habit accompanied, who with great order and devout gait walked. And when that sacred Virgin had come nearer, she stood before me, and with an aspect very Angelic nodded to me, with a certain very amiable gaze; and the head being bent saluted me, and said: 'O dear Sister, dispose thyself and be prepared: since soon after me thou shalt follow, and coming shalt receive the immortal rewards of eternal life, by whom she had been forewarned of her death: which are also prepared for you by our most faithful spouse Jesus Christ, to whom now with this sacred company I go.' Which said that Virgin of Christ B. Columba, with all that society, in the order aforesaid, walked." Also, in the second Tractate chapter 74, B. Osanna said, "O son in Christ, that Mother Sister Columba preeminent with great sanctity in paradise." To whom he: "Mother, didst thou see her after her death?" "Indeed," said she, "at least twice." These things, as is set forth, that renowned Virgin Osanna of B. Columba revealed: in which two things my mind weighs, namely that she shines with two resplendent crowns, and that the Pontificate accompanies her. Indeed of the crown of Virginity I know, to have seen her with a double crown and am a veridical witness: but of Martyrdom we presume not a little, because in her there were many indications, and especially because she gave herself as embers for the charity of God and neighbor, and therefore also we have called her invincible in the title. But that all that company was in Episcopal habit, I judge because she ever had Priests in the greatest veneration, and wished her body to be laid under their feet. I recall, she more frequently and again said, "Blessed are you Priests." Again because also of Pontiffs even the supreme, and also of the Ecclesiastical Curia she was ever the unwearied handmaid, in the company of Bishops. and for them most humbly advocated, therefore to beatitude that sacred one had Priests pontifically as leaders; that whom she had as little clients, she might have sometime as reporters, heralds, and witnesses.

[222] There is moreover at Ferrara a certain renowned Virgin, a most upright matron of a great monastery of the Order of the penitence of S. Dominic: likewise to B. Lucia of Narni and since she still lives in this mortal life, I have preferred to defer of her probity and sanctity. Nor does it stand in the way: since the things she said could not be otherwise, God indeed revealing it. For they relate, that on the very day of the Lord's Ascension, on which the dawn preceding B. Columba had fallen asleep in Christ, the most Illustrious then Duke of Ferrara, the devout old man of the aforesaid Holy woman, namely Sister Lucia of Narni of the same profession of the penitence, had come to the church of his monastery to hear the divine offices: which being completed he stood by that venerable Holy woman. Who with a certain pure and unmixed gladness rejoicing, she is seen at the hour of her departure. said to him: "Know, most Illustrious Duke, that the renowned Virgin and blessed Mother of mine, Sister Columba, this very day has ascended the heavens with Christ." And when the Duke inquired of the matter; again she answered: "Know for certain that so it is." Who, the Chancellor being called, and the day noted, and diligence being made, found by fact that so it was: and that she had died on that very day. Which afterward rejoicing with us reported two venerable Priests, no less to the praise of the revealer, than to the commendation of B. Columba.

[223] We can lean also on certain signs and arguments, since it is written, "Thou hast given a signification to them that fear Thee." Ps. 59:6 The author explains also other signs preceding her death, For not only God by infusing inward light, by which man knows; but also through sensible creatures sets forth the exterior signs of His wisdom, nor incongruously indeed even to that sexagenarian, fervent with the charity of Christ, in the diligence of the care of the aforesaid Virgin. If moreover we receive the testimony of men, the testimony of God is greater. Therefore because the holy day of Saturday is of rest and of triumph, as the Mass of that very day proves; in which, as is set forth, while in the Lord's prayer was sung, "Hallowed be Thy name," the liquor of the embers of the whitened blessed little torch, which on the right stood out on the altar, no one visibly touching, was poured out upon those very words, "Hallowed be Thy name," in the Missal, nor henceforth did that Virgin come to Mass in the church. By this argument it is clear, that her name was to be hallowed, which also the Angels at her nativity had foretold, "Touch not until we depart" (which is like to this, "Salute no man by the way"), but when she shall have come to the homeland. a bundle of roses being offered her, The sign of this testimony is doubled, while at the end of that same Mass the first-fruits of red roses are consequently offered her, as if the eternal Spouse Himself assented; "Arise, make haste, my love, my dove, my beautiful one, and come: for now the winter is past, the rain is gone and departed, the flowers have appeared in our land."

[224] There is again also another sign no less admirable, a particle of the Host of itself immersed in the Chalice, which appeared (as is narrated) also at Mass in the Rogations, because at "The peace of the Lord be ever with you," while over the Chalice of the Sacrament he made after the custom with a part of the Host the sign of the Cross, a certain particle, without hands cut off, was immersed from the left into the right of the wine of the Sacrament: as if it were expressly given to understand, that now by the divine calling she would pass from this life to the homeland of the felicity of the eternal Spouse, whom at length calling she followed by her passing. For the portions of the Sacrament, which are kept in the left hand of the Priest, signify the pilgrims of the militant holy Church, and those who are now in purgatory; but the part which is immersed from the left to the right into the Sacrament of the blood of Christ, signifies the sons of the triumphant Church, who namely to the abundance of the glory of God are transferred, as it is written, "His left hand under their head

and His right hand shall embrace me": and elsewhere, "They shall be inebriated with the abundance of the House of God." Cant. 2:6; Ps. 35:9 An argument indeed of great evidence, that her eternal Spouse introduced that Virgin into the wine-cellar.

[225] There remains also an evident sign of the fact, since it is written, "Where two or three are gathered together in my name, there am I in the midst of them." Matt. 18:20 When therefore her lifeless body was brought from the hut through the door of the oratory to the altar, [the body being brought in while there was sung "Let every spirit praise the Lord."] forthwith the choir of Virgins, who chanted the Psalms "Praise ye" alternately without superstition, said that very last particle of the Psalter, namely, "Let every spirit praise the Lord": which, S. Augustine witnessing, is the voice of eternal life. There are indeed three kinds of sounds: for sound is made by the voice, as by a choir; by breath, as by pipes; by striking, as by a harp. All these pertain to nuptial hymns, when the spouse is led into the house of the spouse, namely into the heavenly Jerusalem; and by similitudes, not properties, they are referred to the praise of God in His Saints: and therefore, lest we think cymbals without soul to be there understood, it is added, "Praise Him on cymbals of jubilation." For jubilation is an ineffable praise, which proceeds only from the soul: whence it is well subjoined, "Let every spirit praise the Lord," who is to be praised only spiritually. Therefore from the midst of the choir the eternal Spouse Himself assented, "Let every spirit praise the Lord"; that it might be manifestly given to understand, that the whole court of the heavenly Jerusalem then with immense gladness exulted and rejoiced together, to which also may He lead us, who is blessed for ever and ever. Amen. Amen.

ANNOTATIONS.

p. This is Theophilus Protospatarius, whose 5 books on the fabric of the human body Junius Paulus of Padua translated into Latin; and it is credible that in Italy those books were printed much earlier, although Gesner in his Bibliotheca only makes mention of the Perugian edition made in the year 1540.

q. For the "Jacobites" through all France are called the Preachers, from the square of S. James, in which is their chief monastery, which here the Author draws to his purpose.

r. What follows I think inserted by him who composed the second Epitaph, perhaps the Prior of that very convent, below noted with the letters F. B. F., perhaps to be read, "Brother Bartholomew of Florence," or rather, "Fecit" (he made it).

s. I wonder how Balestra reports these two as one Epitaph, and that he writes days 15, as if he had so read there; since the day of nativity requires 18, and this number is had in the Ms. which he himself could have seen, not now after an erasure of the former number, but from the beginning clearly and distinctly and alone written.

t. Osanna died in the year 1505 the 18th of June, in which same year on the 19th day of November at Milan was completed the printing of her Latin Legend, already before her death almost prepared for the press, which we have by the author Brother Francis Sylvester of Ferrara of the Order of Preachers, with the privilege of Francis Marquis of Mantua, signed the 26th of October. Nothing here of B. Columba, but the places alleged by Brother Sebastian are found in the Italian Legend, two years after the Latin printed at Mantua in 1507, which we likewise have, by the author Brother Jerome the Olivetan, as Leander Alberti indicates, adopted as a son by that B. Osanna herself: who whatever he narrates of most certain knowledge and from the very mouth of the Blessed one had.

u. What if that company was of the Friars Preachers, therefore appearing in Pontifical habit, because by their institute they exercise the office of preaching, which is an Episcopal office. The Life of Osanna names absolutely Bishops.

x. Since the Author soon below names her Lucia of Narni; yet no one of the more recent writers here expresses her name, most seem to have used Leander only, nor diligently to have examined the Ms. But she did these things at the death of B. Columba in the 25th year of her age, inasmuch as born in the year 1476 the 13th of December, and being the Foundress and Mother of the new monastery of Ferrara, more rightly here a Matron, than by them is called a little maiden.

y. Hercules I from the year 1473 Duke of Ferrara, lived surviving even to the year 1505: who must have been aged, since Parisina his mother, married in the year 1418, was taken from the living in the year 1430.

CHAPTER XXIII.

Miracles done at the lifeless body. The beatitude of the soul revealed in various ways and places.

CHAPTER LXIII

[226] The signs faithfully build up, which we have premised in several Chapters; namely the twenty-first, the body being set forth in the church there are healed, and second, and ninth, and thirty-ninth, the forty-first and third, and that I may better say in all. That Virgin of Christ indeed, living with us, had ever given indications of perfect virtue, and the most powerful God even many things by her prayers miraculously granted, nor at her death did He fail and continually works. As long therefore as her venerable body remained unburied, many testify to have attained health. A noble man indeed, Ludovicus Orlandini of Monte-ubiano, labored with a fever a pain of the head and a pain of the head even for several weeks. He made an effort in those days, and with much devotion came thither: who also thence departed sound. The notable man Berardinus Cola, an Apothecary, a citizen of Perugia, and of the stomach had been wont for four years to suffer a pain of the stomach: and on the morning of the Ascension he devoutly came thither, and turned to the body more devoutly recommended himself, and came forth sound and free. Bartholomew son of Francis surnamed Roscio, of that same city and of the Ivory Gate, hearing that that Virgin had died, a three-years' inability to walk. asked if she did miracles. And to him it had been answered that yes: yet he doubtful wavered. He had been indeed for three years so oppressed with pains that he could not walk: to whom B. Columba most beautiful appeared, and he forthwith most devoutly recommended himself, and consequently was freed. The maidservant of a certain John Ser-Petri a citizen of Perugia, of pleurisy: at that time most gravely labored with an imposthume of pleurisy: and she vowed to B. Columba, and straightway was freed. Likewise at the same time the maidservant of a certain woman surnamed la Perna, labored with the same disease, and a vow being made was cured.

[227] A certain honorable woman, Lionora daughter of Angelus de Martellinis, had for many days suffered a fever, and a pain of the stomach: a fever, for which her honored sons vowed to B. Columba: who being made partakers of their vow hung a waxen simulacrum upon the Relics of B. Columba. Innocentia daughter of Angelus Meus de la Nonna, a malefice, of the Gate of S. Peter, bewitched by malefices, so that she could neither speak, nor work with her hands, and was wholly stupid; a vow being made, was forthwith freed. The venerable woman Lucretia daughter of Peter Soccius, several of her family being dead of a disease, at length she too fell into the same. and several other grave diseases. Who when she heard that B. Columba had died, devoutly recommended herself to her, and was freed. A woman, Pellina by name, wife of a certain Angelus, by a paralytic stroke had been mute for twenty-two hours: a vow being made was cured. The son of a certain Guido labored at the extremes: a vow being sent forth he was freed. Francis son of Simon Ansidei keenly struck with the plague, together with Berardina his mother devoutly recommended himself to B. Columba, likewise a horrible fistula, and straightway was healed. The daughter of a certain Berardinus Scachiassi and Lucretia, citizens of Perugia, suffered a horrible fistula on the posterior part, of abominable stench, wind, and matter, nor could she be cured by the diligence of physicians: B. Columba having departed this present life, she devoutly came to her body and prayed: and with her hands reverently touched it: and having received of the roses sprinkled set them cautiously upon the fistula, and vowed a waxen image of her, and consequently was freed. Their son returned home with great fevers and glands in the armpits of his arms: and a pestilent fever. they invoked B. Columba, and he was freed.

[228] The son of a certain Felix dalle Corde suffered in the throat an imposthume like one loaf: which by the judgment of surgeons ought to be cut, Certain miracles of her still living not without peril: he came, prayed, and obtained health. His other son, B. Columba surviving, had had one shin shorter than the other, deserted of flesh, so that he could not

walk. Him the Virgin of Christ had touched with her own hands, with the invocation of the name of Jesus Christ, and without defect he walked straight. The daughter of a certain Sister of the penitence of B. Dominic, by name Felix, the daughter called Eusebia, of the plague cured, struck with the plague under the arm was in peril. Whose mother sent for the oil of the lamp of B. Columba, with which she anointed her with the invocation of the name of Jesus Christ, and prayed. To whom the Girl said: "Mother, Sister B. Columba appeared to me, and the plague being broken plucked out a certain black gland, the fall being known, nor have I any more evil." The son of Benedict de Guidalottis, while from the window of his house he fell headlong, B. Columba was before the altar of S. Catharine in St. Dominic's: and seeing in spirit the fall of the boy, she cried with open arms, "Help, Help." Who when he had fallen in the way, kept his head unhurt, and was quickly freed. The venerable woman Lady Bonifacia, mother of the aforesaid, was sick unto death: to whom when B. Columba had come, offspring being promised, she offered a drink, and she was healed. To her daughter-in-law, the wife of Angelus Albertus pregnant, the Virgin of Christ foretold, "Thou wilt bear a female, have patience." Bonifacia intervening said, "Pray for her, lest she ever bear females." To whom the Virgin answered: "Confide, since she will bear males too." Who afterward bore twins.

[229] The son of a certain citizen of Perugia of the Gate of S. Peter, who is called John Lucae, the life of two fallen being saved, had fallen from a horse, the head being broken lethally, so that a fever pressing he was in peril: but the mother of the boy lamented. Which B. Columba perceiving, since she was contiguous to the monastery, moved with mercy came thither. Finding there the Priest and the father, she said, "Weep not. Give me this thy son: and by a vow thou wilt cause a silver head and a tablet of the miracle to be made for S. Catharine": which the father promised. The Virgin of Christ tied to his neck the brief of S. Vincent, "They shall lay hands upon the sick, and they shall be well": and having entered the monastery, the girl Sisters of hers being convoked, they sang the Litanies. Them singing the boy asked the father, "Give me to drink." Which being drunk he said, "My mother weeps as if I were dying: I shall not die." And he too began to sing the Litanies, and was freed. His other son fell from the window of the house: the mother invoked B. Columba: the fall being made the boy fell asleep, so that they suspected him extinct. After four hours the boy appeared strong: and to the mother asking how he fared, he answered: "B. Columba laid her hands to my breast, and shook off the fear."

[230] Likewise others after her death, The eminent man Silvester son of Peter Cecharini labored at the extremes: by the touch of the little chain which the Virgin of Christ had worn upon her body, a vow being sent forth he was healed. Whose daughter-in-law, her members being amazed, was rendered immobile, but by the touch of the pious Virgin was restored. The son of the honorable man Francis Cartolarius, a citizen of Perugia, had fallen from a certain ladder: and the head being broken and the brain uncovered, a fever invading, and the smallpox being multiplied, he had been given up by the judgment of physicians: a vow being sent forth to B. Columba he was freed. of one fallen cured Donna Rosata, wife of a certain Francis de Cerqueto, a citizen of Perugia, carried with her certain little signs of prayer, which they call a Crown (rosary), which once the Virgin of Christ had used. It befell the same to be immersed in the river Tiber, nor for a long while had it appeared: one drowned being freed. and when of it she thought otherwise, from that same place as if lifted up safe it emerged. The son of Basil of Deruta and Christophora of Bettona, born blind of four months, in the church of S. Martin of Gubbio of our Order, a blind one enlightened touched with the little chain, which we aforesaid, by the hand of Master Michael of Genoa, received sight. A certain person was often oppressed by the devil: to whom a certain Reverend Father compassionating, confiding in the Lord, set a part of the Relics of the aforesaid Virgin upon the person, and she was freed: and others aided by the touch of the Relics. this authentically I had from Bologna. These things indeed I gathered by the hand of her last Confessor. What more? Rare or no family was there at Perugia, which had not experienced the benefits of that Virgin. How many sick, how many perplexed in adversities, how many women in peril in childbirth, the suffrages of B. Columba being invoked convalesced, the common folk are witness, and the public voice and fame. I accuse my ingratitude, since very many narrating to me their miraculous benefits I could not patiently hear, with overflowing tears for joy, and neglected them.

[231] The spire to be set on the tower of another church being founded There is moreover in the most renowned city of Perugia in the Gate of S. Peter a certain great and beautiful church, founded on an eminent place which is called Castellare, by the most holy Lord D. Benedict Pope XI, under the title of S. Stephen the Protomartyr and S. Dominic the Confessor of the Order of Preachers, of which he himself too had been assumed; and now at public expense is finished: which on the right has a bell-tower, eminent two hundred cubits, of sculptured and living stones. We were therefore about to raise on the top of it a square spire, of a summit of fifty cubits, to the glory and title of the most holy Cross. On the appointed day therefore we sent her Confessor Master Michael of B. Columba, with a living and red stone, namely for the chief one, the Blessed one blessing it, that namely that Virgin of Christ might with the sign of the holy Cross with her hand anoint it with oil. Now she indeed was sick: who most piously assented, and offered sacred waxen Agnuses for the foundation: and said, "And I will make the bell ring well." Again and me hearing she said it again, yet no one understood, because either of the preacher or of a funeral I had suspected. At an opportune time the Reverend Professors of the convent, together with the Prior and the working architects ascending to the top, measured the outermost ribs of the square area, each of thirty-seven cubits: who repeating the middle, lined the foundations of each side at thirty cubits, that thus from such a measuring a number might arise, which to the protection even of the nine choirs of Angels would call. The old man cast that anointed flint, signed by the hand of the Virgin, in the angle to the North, and fortified it with a sacred Agnus. They pursued consequently through the East the rest of the angles, the other Professors of sacred Theology with hymns and praises, the masons building over it, and constructing the mass of living stones layered: which finished in a year, with the standard of the most holy Cross on the summit we caused to be fortified.

[232] After four years the aforesaid Professors with the Convent decreed in which after four years a certain old bell broken, and also of a dull sound, to be recast for the better of a mass of two thousand pounds: and this solicitude was enjoined the old man. He at length confiding in the Lord and the suffrages and merits of B. Columba, judged the old one henceforth to be recast: which he wished to be named Virtue, from the Angelic virtues: and another twice as great to expedite, entitled Clear Columba, according to that "in thy name I will let down the net." The sacred Virgin herself therefore suffraging, and God the best assenting, the opportune things being granted, the cult being done, and devout prayers being poured forth; a bell being placed under her name there emerged a jubilee bell, measured fifty hundredweights, beautiful, sweet-sounding, and perfect, most pleasing to all, even to infants, which one of ours surnames the Glorious. It on the day of Pentecost, in the middle of the church, in a great spectacle of the Magistrate and people, and also a frequency of both sexes, by the authority likewise and presence of the Reverend Lord Troilus Ballionus, then Bishop of Perugia, the Old man himself solemnly and devoutly baptized, consecrated to God, and blessing it, entitled Clear Columba: he fulfills her prophecy. and upon that sacred tower we caused it to be placed, in all success prosperously and at the end rejoicing, to the praise and glory of the living God and of all the Saints, and of that sacred church of S. Dominic: namely the baptismal church, of the Parish title of S. Stephen, Conventual, Claustral, and the Magistral Chair of sacred Theology, and to the perpetual name of B. Columba the Virgin, who enriched us with her Relics.

[233] In the seventh year from the blessed calling of the Virgin, it befell a certain most Reverend Prelate to come to Perugia, with great authority and pride: who when he wished in his Cathedral to offer the first-fruits of Sacrifices, chose to sing in no other than the Missal of the aforesaid Reverend Old man, a certain Demetrius pressing it. The Mass being expedited the aforesaid Demetrius returned with the Missal, which the anxious Old man awaited, and forthwith opened it to the Secrets, whether they had changed anything, since he had forbidden it. And seeing the wax scraped off thence, he groaned, and said, After the Bishop scraped off the sign of wax from the author's Missal, "O Demetrius, what have you done? it was kept for a sign of a great miracle." And by chance having said it, and looking he beheld a splendor around, he added; "I think this most Reverend one makes clear and known the name of the blessed Virgin Columba." The Feast of the most holy Body of Christ being celebrated by the same most Reverend Lord in our church, as ever from the beginning it had been wont to be solemnized in the manner of the people, by the most evil suggestion of certain adversaries he had attempted otherwise: therefore into the sheepfold a dog drives the sheep. For by the rigor and interdicted the church of the Preachers: of a certain surreptitious Brief, in which there was no date of the day, the Prelate had caused to be cited the Prior of the convent and the Reverend Old man: who standing by openly in the middle of the Cathedral church, he enjoined apart through his Reverend Lieutenant, the church of S. Dominic to be in fact interdicted, on account of a certain old cause of tithes. They obtained three hours to prove their innocence: in which time again standing by, they proved the Chapter to have been innocent: every contumacy at length being purged, and that, if any fault impended, it would have been not of the church, but the guilt of the Old man: he should proceed against him, according to the form of law. The Prelate enjoined silence on the Old man, whom he blamed in several things; and him denying by a nod of the head he oppressed with censures, and standing with a loud voice execrated with terrible mandates: "Go, and close the church straightway, because you are interdicted." Who rising went away: and witnesses being called they consequently closed the doors of the church with iron bars, and fastened them with keys. Censure indeed, just or unjust, is to be feared.

[234] The Brothers nevertheless interposed advocates and procurators, this being closed a sudden whirlwind with a dove as guide opened it, and noble citizens and benefactors, persuading that without cause, and outside the form of law, and only by violence of fact, he had relegated the innocent church. And when he was not bent by prayers, and went away in serene weather; he had not far departed from the city, when from the West a storm of tempest rising, with sudden and headlong rains, the whirling of a whirlwind, and a vehement blast of storm-clouds, met the doors of that our church, a certain white dove as guide: which the encounter being made cut in fact into pieces the thick woods of the door, struck out the bar, and wholly laid open the entrance, which sixty men could not so quickly have done. And the fury of the whirlwind a certain great figure of S. Sebastian, which on the left stood out at the head of the church at the altar, it overturns the image of S. Sebastian, the head being turned set down upon the stool: and what was more wonderful, the brick and great image of the Crucified, which stands out on the right beside the entrance of the church, by the judgment of all and the public voice and fame, with neck raised had thereafter the head

more elevated: and the Dove itself on high at the right of the entrance so exposed itself, as if it had observed the coming of all. The following night the upper floor of the palace of that Prelate from the four corners suddenly fell, not without peril of the Reverend Lieutenant and the fall of the familiars. Who terrified, destined certain secretaries examiners of the portent and miracle: and then a part of the Episcopal palace: who approving as is set forth, with one of them he directed the Prior of our Convent with letters to the Prelate, that he would deign from the rigor of his mandate to absolve the innocent church.

[235] The hard Prelate however would not, certain opposing, and a great concourse being made thither, and lying that the Old man by his sagacity had machinated such things, and procured them by magic superstitions: to whom he more gladly assented, and bade again that church as if interdicted to be sequestered. But the Dove herself for three days remained, then departed thence: as if she had wished by the sign of her presence most evidently to promulgate the innocence of her church; and that the fame likewise of her protection and name far and wide might be made clear. For at the portent of so great a miracle, so great was in those days the concourse of men and frequency of both sexes of the city and county and the neighboring cities, as if there had been the pardon of the Jubilee. The church being closed again, the author foretells the ruin of the Bishop. the Old man said before the doors: "Note, citizens, Sebastia, it is Antioch, which was the first seat of Peter. The Crucified who remains on the right is Jesus Christ, the head of whose image is the most blessed Pope: who by an upright judgment will relegate Sebastian, namely him who is on the left, in the place of Peter, on the stool, that is the curia, with the head turned: he himself will soon pay, not I." As in fact within a year it fully became known to all. And straightway there was present from Rome help from our most Reverend Protector the Cardinal of Naples, Lord Oliver Carafa, and the church was laid open.

[236] The devout Virgin Sister Stephana, of the county of Perugia, of the Order of the penitence of S. Dominic, a foster-child of B. Columba, and by pious persons held in good veneration; after the death of that Virgin of Christ, as is related, A vision concerning the history of this Life made to a certain Sister, had suffered very many visions of the beatitude and glory of B. Columba. On a certain day therefore she sent a certain venerable matron, namely Donna Lucia of Ser-Matthew Coradini, a citizen of Perugia, to the Reverend Old man, saying; "Reverend Father, the preceding night there appeared to me the venerable Mother Columba, very beautiful and glorious, who after certain sweet colloquies showed me your Paternity, as if you had kneaded in a little trough an excellent food, seasoned with gold, which you cooked upon kindled coals. She showed consequently that you had in your hands eight great white loaves, which you also charitably dispensed: I ask therefore deign to bestow on me too a piece of your excellent bread." But the Old man, not understanding the mystery, smiled, and neglected her sayings; and deferred to that matron, that he should provide for her. Then piously died that Sister herself.

[237] the author understands from the number of his quires A little after it befell lately two venerable monks of Monte-Oliveto to ask the Reverend Old man for the Legend of B. Columba. To whom he answered, that he had long since completed it in the Latin tongue, and was now lucubrating at the end of the same, which he had translated into the patrimonial vulgar tongue; and that he had not communicated it for want of a writer. To them asking, how great it was: "Behold," he answered: and they numbered eight quires. Forthwith the old man groaned, nor could he speak. For mindful of that oracle, and straightway the sense being opened, made more constant, long for joy he wept. Consequently he interpreted the oracle. Namely the excellent food, in the golden trough seasoned, the history itself, expressed in moral discourse and Latin. The kindled coals, the aforewritten veridical Fathers, in which it was contained rendered in the vulgar tongue. and in Christ zealous of the examples of the Saints adduced; thinking altogether that very trough (for that box of which it is set forth our people call an albarellum) to have been, what to him for half the Virgin of Christ had promised: for he who with the word of God and the doctrines of the Saints refreshes others, also feeds himself and grows fat. But the eight great and white loaves, signify again that history, written in common style and the vulgar tongue in eight quires. The number eight indeed is the number of Beatitude, which multiplied into itself rises into sixty-four; which is the number of its Chapters, because this last one well is equivalent to two. And that devout Virgin Sister Stephana asked a piece and breaking of that excellent and white bread: which this one she has now received from me; would that the other, because knocking she has persevered. They are completed. Thanks be to God.

ANNOTATIONS.

p. I understand, the quires, which in the Codex sent to us were numbered twelve.

APPENDIX

Of the cult and miracles of B. Columba from the Ms. Process.

Excerpted in Italian by Joseph Balestra of Loreto.

Columba of Rieti, Virgin of the third Order of S. Dominic at Perugia in Umbria (B.)

FROM THE ITALIAN

[238] The most Eminent Cosmus Cardinal Torres, in the year 1624 gifted with the Bishopric of Perugia by Urban VIII, From the Processes fabricated in this century but ten years after translated to the Archbishopric of Monreale in Sicily, as from Ughelli is established; while he resided at Perugia, caused a Process to be fabricated of the sanctity and miracles of B. Columba: which even now is kept in the Archiepiscopal Archive. This is indeed more than twice as long as the Life, yet that would not have impeded but that we should take care to describe it, if we had hoped a worth of expense and labor. But this hope Joseph Balestra took from us, in book 5 of the Life gathering the miracles, which from the said Process he could have, not very many besides those already related; suggesting much fewer to be added to the deeds before death. Wherefore I think it can suffice, if what summarily he excerpted in his words I here render in Latin. very few can be had, different from those already related. More fully gladly to give them if anyone is willing to take the labor of excerpting the very words of the sworn witnesses; and no less gladly to add the more recent ones, both those which Gregory Bolognettus from the year 1639 Bishop of Rieti is testified to have collected many, by Albert Fabri in the Preface to part 2 of the Life; and those which the Fathers of the Convent of Perugia could have collected, if they be supplied. That one hundred sixty-seven Witnesses were heard in order to the Canonization Balestra writes, and numbers them thus: Doctors 16, Priests 11, Nobles 47, Canons 4, Brothers 19, Nuns 20, Citizens 26, Plebani 24. What they deposed is had from the articles thence excerpted, and by the Procurator of the cause at Rome (as it seems) offered for proof in this order.

I. How the Virgin Columba was born at Rieti in the year 1467, the 11th of February, of Catholic parents, Articles thence excerpted and proposed at Rome; of legitimate matrimony, and named in baptism Angelella, on account of the Angels who appeared before the house where she had been brought into light: but afterward called Columba, from that bird which during baptism descended above her head.

II. How this Blessed one from her childhood instituted her life modestly, prudently, and devoutly; of the virtues of the Blessed one, and in her shone all virtues, true faith, firm hope, fervent charity, vigilant prudence by which she avoided all the snares of the demon, ineffable temperance, fortitude in tolerating adversities sent her by God ever invincible, most profound humility, prompt obedience, rigid penitence, perpetual unshodness, continual fastings: and that even unto death she was wont to afflict her body with disciplines, hair-shirts, chains, and iron circles; zealous for the salvation of souls, frequent in using the Sacrament of the Eucharist, which often was offered her by Angelic hands, and of Jesus Christ our Lord Himself; so far that for many years she was sustained by no other food.

III. That she was most illustrious by the gift of prophecy: and her ecstasies most frequent and almost continual: and that divine visions abundantly came to her for solace.

IV. How from the 19th year of her age, which was of Christ 1486, her profession, on Palm Sunday she received the Habit of the penitence of S. Dominic, by the hands of R. P. Brother Thomas of Foligno then Prior of Rieti; and in the year 1490 of her age 23 she made solemn Profession, in the hands of R. P. Brother Stephen

de Vio. And that at that time she was esteemed a Saint, and as such was honored and celebrated; and that many little maidens, allured by the odor of her eminent virtues, the vanities of the world being dismissed, followed her to Religion.

V. How on account of the fame of her sanctity the Nobility and University of Perugia caused a monastery to be built from the foundations at their own expense: by public works, into which she with her companions afterward betook herself, and there most holily lived. Nay that many things were done at public expense by the suggestion of Columba, and namely the banner, which she bade to be carried about in the time of the pestilence; and which even today is carried for obtaining serenity or rain, the desired effect following, and is kept in the public Archive.

VI. How the monastery, which today is called of the Columbe, was founded by that Blessed one, under the name of S. Catharine of Siena.

VII. How even while living the Blessed one wrought very many miracles, miracles, and namely drove the plague from the city of Perugia, and often preserved it from enemies and other calamities: which miracles indeed are found sufficiently proved by writings publicly kept.

by the concourse at her funeral: VIII. How she died at Perugia in the year 1501, the most holy Sacraments being received, thirty-three years being completed, as she had prophesied: and that her most holy body was honored by the faithful, of every sex and condition, running together in troops, that they might either see or touch it, or even cut something of its garments: since by its touch many were healed, and she was publicly proclaimed a Saint: and that the funeral was made at public expense, as is established from the Annals of the city.

IX. How, when before the burial, the sacred body being opened, the intestines and inmost organs had been taken out, which are now most devoutly kept by her daughters in the monastery, and publicly there set forth on the feast of S. Catharine of Siena, much people run thither to venerate the same.

X. How, straightway to her sepulchre were brought votive offerings, the honor of her sepulchre, kindled lamps and candles, and an Epitaph placed with the title of the Blessed one upon that very sepulchre, as is read in the Latin Life, written by her Confessor.

XI. How straightway from her death in various places were seen sculptured and painted images of her, of her images, with rays and lilies and the inscription of the Blessed one, and with her holy Relics: and the inscription of B. Columba: and such were also placed in churches, as today may be seen.

of her cell, XII. How the cell of the Blessed one was converted into an Oratory with an altar, where also is her image with rays and holy Relics, at which Masses are celebrated: as also is done at Rieti, where is her image.

XIII. How in the church of S. Dominic of Perugia there is a tablet of the altar, where among other Saints the Blessed one is painted: and at that altar Mass was done, until the church fell.

XIV. How in the Processions, wont to be instituted on the first and second Sunday of each month, of her chains: to the honor of the most holy Rosary and the most holy Name of Jesus, at Rieti in the church of S. Dominic, from time immemorial there are carried about the chains, with which the Saint scourged her body: and which there are honored as Relics.

XV. How there at Rieti, on the very day of S. Catharine of Siena, water is blessed in honor of the aforesaid Saint, then there is immersed in it the iron of the aforesaid chain: which water with the greatest devotion is sought by the faithful, and is found efficacious to very many miraculous effects.

XVI. How from her death to her burial two lamps ever burned: the cult being continued, as is found in the book of the sacristy of S. Dominic of Perugia: which book is called the Register of things pertaining to the aforesaid church, now from the year 1548, folio 24.

XVII. How in the year 1519 a bell was made in honor of B. Columba, and named Clear Columba, with the inscription, "The liberation of the homeland," etc.: in which is discerned sculptured a dove flying up into heaven: of which bell mention is also made in the Latin Life written by Master Sebastian her Confessor.

XVIII. How at the instance of D. Vincent Herculanus Bishop of Perugia in the year 1566, it was granted by the Apostolic See by an oracle of the living voice, that in the monasteries of the Columbe and of S. Dominic, on the day of her most happy passing, to the Mass and Office of that day there should be added a Commemoration of the Blessed one; as today is observed.

XIX. How through the space of one hundred twenty-eight years, through 146 years, this handmaid of Christ persevered in the opinion of sanctity and the working of miracles, as also now, one hundred forty-six years being run from her death.

XX. How the continual veneration of the Blessed one was tolerated and approved by the Superiors and Bishops: and they personally came to honor her holy Relics on the feast day of S. Catharine of Siena, when those are publicly set forth, and by their presence honored the processions.

XXI. How in the year 1625 by a decree of Pope Urban VIII it was ordained, with the tolerance of the Apostolic See: that from all the sepulchres of persons dead with an opinion of sanctity the silver and waxen votive offerings and votive tablets should be removed: but in the year 1627 it was ordained and declared that the Blessed one was not comprehended by that law, as the most Eminent Cardinals of the sacred Congregation of the Holy Office had judged her not comprehended; on account of the long duration of the cult continued so great a time: as appears from the letters of the most Eminent Cardinal Mellinus, to the Bishop of Rieti and the Inquisitors of Perugia and Camerino.

XXII. How all these things are true, certain, public, and notorious, nor only proved by public voice and fame, but also by testimonies most worthy of faith and authentic writings.

XXIII. How B. Columba for the space of one hundred twenty years and more and through an immemorial time was ever held, honored, by a constant fame of sanctity, and adored as a Blessed and Saint: and that the images, altars, relics, and cult, all things contained in the foregoing articles ever persevered: and that from the testimonies examined, of which some from their own memory, others from another's relation deposed, none at all disagreed; but in all the aforesaid things were conformable: and the same things even today are established by public voice and fame.

XXIV. How the glorious deeds and heroic acts of this renowned Saint were faithfully written, and the writers of her life. not only by modern historians, but also by ancient ones; not only of the Order of Preachers, but also others: namely 1. By Leander Alberti the Dominican, by the work called of B. Columba, printed in the year 1520. 2. By Master Sebastian of Perugia the Confessor of the Blessed one, by the Latin Life, which is kept in the Library of S. Dominic of Perugia. 3. By Ambrosius Taëgius, in the third part of the Monuments of the Order in the Library of Milan. 4. By Antony the Portuguese in the Chronicle of the year 1500. 5. By Seraphinus Razzius, in the book of the Saints and Blessed of the Order of Preachers. 6. By John Lopez, Bishop of Monopoli, in the Century part 4. 7. By Michael Pius, of the illustrious Persons of the Order of Preachers part 1 column 473. 8. By Thomas Porphyrius on the ecclesiastical Signs book 12 chapter 23. 9. By Antony Davroultius of the Society of Jesus, in the Historical Catechism chapter 1 text 58 number 1. 10. By the Chronicle of the Constitutions of the Order of Preachers at the year 1500. Seventeen others to those already named Albert Fabri adds, in the Syllabus of Authors prefixed to the Life, among whom the Ms. book of Brother Dominic Baglioni of the year 1548, and others partly new partly ancient.

[239] These Articles were collected, as appears from the end of article 19 in the year 1647, From Balestra who used the Processes it is had, when the Cathedral of Perugia was now held by Horatius Monaldus, by the cession of his brother Benedict the Cardinal, made in the year 1642: nor is anything further known to have been promoted in the cause, which would deserve to be reported by the three, who afterward wrote the Life, Italian Authors. Among these more prolix than the rest is Balestra, interpolating the history of the life with two books, one of the eminent virtues of Columba, the other of the graces granted her, does nothing else than rehearse certain singular deeds, already before narrated or afterward to be narrated, and reduce them to certain heads: from which to the supplement of that very history these few things can be added to the deeds done in life.

I. The house of Rosato Ciabatta was burning with a sad conflagration, as the 21st witness deposed: of the damages of a fire repaired by prayer, this when Columba had understood, compassionating the good man's so great loss, she prostrated herself on the ground, and with much affection prayed her spouse, that He would deign to have mercy on him and to succor him. A wonderful thing! While the buildings are restored, there were brought thither (it is not known by whom or whence) all the woods, necessary for completing the fabric.

II. The 55th Witness deposed: that when the Sisters passed by her little cell, often within it they heard, the voices as of several nuns chanting with her: nor did they doubt, but that these were of Saints or Angels, visiting her with her spouse Jesus.

III. The 13th Witness asserted, that when at Florence by an unjust death the Brothers were slain, Julian, Dominic, and Sylvester, of the Order of Preachers; the beatitude of three Brothers being seen, at the same time at which they were led to the gibbet, Columba was seen bitterly to lament, as one who in spirit beheld all things: but soon with a serene face to bear no small gladness of mind, for that she beheld their souls carried into heaven.

IV. Barnabaea Massoletti, as the 21st Witness reported, was about to take the Habit in the monastery of that Blessed one, a prediction being made of a girl about to marry. to whom Columba approaching said: "What dost thou intend to do, Barnabaea?" She answered: "To become a Nun." "But I," said Columba, "for certain assert to thee that thou wilt never be a Nun, but wilt take a husband: but this displeases me, for thou wilt obtain a marriage restless and full of miseries." Nor did it befall otherwise. For the girl married bore to her husband eleven daughters, three sons; who all survived their father, with immoderate burden of the widowed mother.

After the death of Columba In the fifth book of Balestra, after the nine miracles related, performed at the time when the Holy body still stood in the church, as above chapter 23 the same are read related, consequently from the processes these things are found subjoined.

X. Sister Dorothea Signorelli, for four months fixed to her bed, for that she could not move herself, she being invoked there are healed, one impeded in the feet, impeded by a catarrh, fallen into her knees and the whole body; when she saw all the endeavors of physicians overcome by the pertinacity of the evil; she commended herself to her dear mother Columba, and suddenly was healed; professing moreover to have received three singular graces, which she would not name, through her intercession.

XI. D. Jerome Baldelli, a Noble of Perugia, sick unto death and given up by the physicians, and one dying: after he had received the last Sacraments, sent his mother Portia that she might be commended to the Blessed one; which being done he rose from the bed forthwith sound, nor afterward fared ill.

XII. Joanna, wife of Balthasar Joachim of Perugia, amid the pains of a difficult childbirth brought to the last article of life, was now thought about to expire, a woman in childbirth is aided, for that she could not bring forth the monstrously folded fetus: but at the mere invocation of Columba it came out, as it was in the womb, and Joanna remained freed from peril.

XIII. Sister Cleopha Vibii, of Perugia, in the monastery of that Blessed one, solicitous about a certain kinsman of hers a captive and guilty of death, a guilty man is absolved, for whose freeing no hope humanly shone; having confidently entered the little cell of the Blessed one, there several times with bent knees she prayed to her, a vow being added, that if life were granted to her kinsman, she would there place a silver votive offering of six gold ducats: but in the third year of the captivity the aforesaid Noble being absolved of the crime, was dismissed free: but she about to fulfill her vow, caused it by occasion of the Jubilee to be commuted, and offered an altar-cloth embroidered with silver, of the estimation of ten ducats.

XIV. Sister Benedicta a lay Sister of the same monastery swore, that for a certain blood-relation of hers, a fever is cured, laboring with a continual fever, she made a vow, that if he were healed, she would cause some wooden candlesticks to be made for the use of the little altar set within the aforesaid cell: and bound by the vow she faithfully fulfilled it.

XV. Sister Thomassa daughter of Luke Bricardi of Perugia, a Holy woman there, two led out to death are freed, wishing to consult for two nephews of hers captive at Perugia and condemned to death, for several hours protracted a prayer in the chamber of the Blessed one: and when they were to be led out to death, those were led out of the prison, and it is not known how freed.

XVI. In the year 1629 in the month of August, D. Dionysius Crispolti was sick unto death, the plague is cured, a Noble of Perugia and a Doctor of medicine, a man of exceptional esteem and probity; him covered with pestilent pustules and despaired of as to life his brother commended to the Blessed one, and when he was now believed about to expire he convalesced.

XVII. Sister Maria Laura Platoni, tortured with a most intense pain of the head for several months, a pain of the head, at length a vow being made to the Blessed one felt herself forthwith wholly healed.

XVIII. Sister Maria Vincentia Danzetti, for eleven years had labored with an asthma so troublesome, that she could never lie down in bed, and an asthma, and by night and by day took scarcely any rest, until she invoked Columba in aid: for then straightway she was sound. The same once so suffering in the neck, that she could neither touch nor move the affected part; applying to it the hair-shirt of the Saint, found a remedy.

XIX. Hortensia of Perugia had a husband so difficult and intractable and also vicious, that it seemed impossible longer to dwell with him: she had recourse therefore to the help to be asked of B. Columba, and in a short time he was so changed into another man, an intractable husband is corrected, that Hortensia could make no end of giving thanks to her Patroness.

XX. Francis... bore a film in his eye by which all sight was impeded; a film is taken from an eye; he asked therefore his sister, a nun in the very monastery of the Blessed one, that she would commend him to her intercession. She obeyed, and vowed two eyes of wax to be hung in the little chamber of the Blessed one: and soon sight returned to the patient, who from all the remedies applied had ever fared worse.

XXI. D. Antony Angelotti of Perugia, by invoking the Blessed one, dispelled an intolerable headache, with which he was tortured even unto death.

XXII. Fabius Badiali of Perugia, seized with a malign fever, malign fevers are cured which pustules and other deadly symptoms accompanied, when he had prepared for himself the way to die piously the Catholic Sacraments being received, by the household seeing him brought to that state commended to the Blessed one not without a vow, began straightway to fare better and convalesced.

XXIII. D. Armenia della Corgna, most notable among the Noble women of Perugia, wife of D. Persianus Ansidei, detained by a grave fever, commended to her by her sister a Nun in the monastery of the Blessed one, experienced the sister's prayers not to have fallen vain, and thence remained most devoted to Columba.

XXIV. D. Scipio Ansidei, son of that same matron, having struggled for many years with a difficult disease, was suddenly made sound, and lethal fevers: as soon as he commended himself to the Blessed one.

XXV. D. Jerome, son of D. Lucius Baldelli of Perugia, had received the last Sacraments, given up on account of an acute fever. The family bewailed the huge loss; when Sister Maria Victoria della Corgna, at the prayers of Sister Dorothea Signorelli, a Nun in that very monastery of the Blessed one, as she also was prior, and the maternal aunt of that sick one, conceived a vow for him, and obtained for him sudden health.

XXVI. The Doctor D. Dionysius Crispolti, gravely sick, commended himself to the Blessed one; and when the next morning the physicians were to come, about to apply vesicatories, he redoubled prayers: and inwardly heard a voice sound to him, "Fear not"; and at that very point of time beginning to fare better, quickly he wholly convalesced.

XXVII. By the same intercession Cosmus Fundini saved his life, on account of the malignity of fevers and pestilent pustules, despaired of as to life.

XXVIII. D. Francis Platoni, a Physician of Perugia, from a two-years' obstruction sick the thirty-fifth day, likewise an obstruction of the spleen, with a certain kind of dropsy and a fever, at length received the last Sacraments, because much was doubted of his life: yet he convalesced as soon as he invoked B. Columba.

XXIX. Augustine son of Marcus Antonius Mancini a Notary, deposed with an oath, colic pains, that when his mother Ludovica was most vehemently tortured with colic pains, a certain paternal aunt of his, a Nun of the monastery of B. Columba, applied some Relic of hers to the breast of the sick woman, who straightway received her former health.

XXX. Sister Angela Meniconi, laboring with an incurable disease, was straightway freed from it, as she touched the coverlet with which the bed of the Blessed one was covered.

XXXI. D. Valentine Martelli an architect, on occasion of his profession having entered the monastery of the Blessed one, and the nephritic: when he labored gravely from the kidneys, cast himself upon her wooden little bed; and having delayed there no longer than the name of Jesus was once pronounced, he rose sound, nor afterward ever had pain in that part.

XXXII. Sister Maria Angelica Meniconi, there a Nun, suffering a cruel infirmity with most atrocious pains, and these the graver for that she was ashamed to disclose the evil to anyone; applied a little piece of that coverlet to the laboring part, and all that suffering vanished.

XXXIII. Ursinus Richardi, weighed down with a fever, the same remedy being applied convalesced.

a woman in childbirth is aided, XXXIV. Galeotta Bovarini, twelve times in childbirth, affirmed, that as soon as she felt the pains of childbirth, she was wont to ask for the girdle of the Blessed one, and girt with it was happily and quickly freed.

XXXV. P. Master Andrew Benincasa the Dominican, grievous with the stone and the pains of the gravel, as he touched a little piece of the tunic of the Blessed one, felt himself relieved of all pain.

XXXVI. Alexander son of Vincent Baldi, gravely sick, was brought by his mother within the little chamber of the Blessed one, for not yet was the enclosure introduced into the monastery, and entrance forbidden to seculars: and straightway he began to sleep there and awoke sound: which same is recorded to have happened to all the sick who were brought thither.

XXXVII. There testifies also D. Francis Sensi, a Noble of Perugia and Apostolic Protonotary, that before the aforesaid enclosure was introduced, and other infirmities, through the relics he himself as a boy was brought there, on account of pains of the head which he suffered, and set upon the wooden little bed, rose wholly free from all pain.

XXXVIII. To D. Bernardina Cicci, gravely sick, her sister Sister Thomasia sent a little oil, taken from the lamp wont to burn in her monastery within the aforesaid cell: which she being anointed with soon profited unto health.

or the oil of the lamp; XXXIX. Master Sebastian Bona-dote, a swordsmith of Perugia, the stone and colic pains pressing being brought to the extreme peril of life, by the same oil escaped death.

XL. D. Cecilia Angeletti of Perugia by a like unction was freed from a pain of the feet, by which she was impeded from walking.

XLI. Finally Sister Maria Joanna Doni, there a Nun, swore that a torment of the teeth, tolerated for four continuous years, the use of that oil drove away.

[240] But the aforesaid cell of B. Columba is that very one, which the Nobility of Perugia caused to be built square and humble of boards: within which are had her little bed, not unlike the footstool of an altar, burning in her cell where these things are kept: with a mean coverlet; likewise the intestines of the Blessed one, and a hat and two hair-shirts of horsehair; two chains, which led through the shoulders and breast and back sustained as many iron circles of the width of four fingers, likewise there to be beheld: as also there may be seen two disciplines, composed of iron little chains; a white tunic of grosser cloth, a black Mantle likewise of wool, the thread which she herself spun, a little table, the cerate once applied to her wound, the pilgrim's staff, and certain other Relics: but chiefly that image of the Crucified painted upon a cloth, which the Pilgrim (of whom elsewhere) brought; and which surrounded with most beautiful gilded borders, for the sake of greater veneration is kept with a veil spread over it, with many silver votive offerings on every part: all and singular which I myself have often beheld with my eyes, having frequently entered the aforesaid cell, the art of healing which I profess affording me the convenience to it: but infinite graces have there been reported by the faithful, as from myself I can also testify. Thus far Balestra, but in the Preface of the book, to the Prioress and Sisters of the monastery, setting forth the causes by which he was led to write his history, he alleges as the first a debt of gratitude for many benefits received, of which the chief he thus reports:

[241] In the year 1648, on the 10th day of October on a Sunday, at the 8th hour of the night, by nephritic pains in the right side I began to be most vehemently pressed, The author at length using the unction for there was a stone, attempting its egress. In this torment when I had been a whole hour, taking no part of rest; to my dear Mother, the holy, I say, Columba I had recourse, and anointed myself with the oil, which while she lived she used, and which Sister Maria Joanna Doni had given me, the infirmarian in the monastery of the Columbe whom I served as physician. And I anointed myself, and again anointed myself with great confidence, which I had placed in that celestial liquor, nor was I defrauded of my hope. For scarcely half a quarter of an hour after the said unction being elapsed, drives out the stone. raised on my right elbow, I tried whether I could relieve my stomach by vomiting: and straightway I felt myself freed from all pain, which yet is as bitter as a man can suffer in this life. Then for four hours I rested, and awaking I felt the stone pass from the kidneys through the ureters to the bladder: and I gave thanks to my liberatress: since otherwise pains of this kind are wont to last me for two or more days and nights; but then after the Saint was invoked within a quarter of an hour they ceased.

[242] Here could be for us the end of treating of B. Columba: yet that this day the 20th of May, designated to the fourth Tome, when the fifth had begun to be printed; but then translated hither, may aptly be connected with the beginning of the following day, therefore by recasting; it pleases to fill a page and a half that would otherwise be vacant with that Dedicatory Epistle, which to his first and to it most ancient Italian version, of which in the preliminary Commentary mention was made, Leander de Albertis prefixed in that same Italian tongue, with a notable commendation of that very Blessed Columba.

TO THE VERY HONORABLE MOTHER D. SISTER HIERONYMA TEPPOLA OF VENICE OF THE ORDER OF S. CLARE OF MURANO

BROTHER LEANDER DE ALBERTIS OF BOLOGNA

OF THE ORDER OF PREACHERS, GREETING.

How profitable is the reading of the renowned actions, set forth by persons notable in wisdom and virtue, Mother ever to be venerated, I do not indeed think that I can, by my rude and unpolished style, fitly explain.

For by it the human mind, pressed as it were by a certain lethargy or beset with rust, is roused or polished: nor can it be, that, however deeply immersed in the sea of its vices and crimes, it should not conceive some desire of emerging thence, directing the eyes of its mind to the consideration of the virtue, which it beholds so greatly praised; and hasten to rise, the sinful works being dismissed, and to pass to better morals and life, that advancing in them from day to day, it too may sometime deserve to be numbered among illustrious and renowned men. For this cause those ancient Romans most praised by all the world decreed statues, colossi, triumphal arches, and other public buildings, of bronze or marble, to be made; whose continual aspect would preserve the perpetual memory of men commendable to posterity by some renowned action, whether it were the effect of an exceptional and subtle genius, or the offspring of rare fortitude and bodily strength; that from these the beholders might learn, how much even among mortals virtue is in price; and so to the same decorations, to be expressed by imitation, they too might be roused. Nor less well than they were the most wise founders of our most renowned Christian Religion provided: for they too constituted altars and temples to be raised to the invincible champions of inviolate faith, and took care that the excellent acts of these be described; that in them, as in a mirror, through all ages thereafter the coming generations might behold; and by beholding be stimulated, to follow their footsteps, but by following attain to the end so greatly desired. Considering these things, and observing how in our age there appeared a certain refulgent star, a genuine image, and a clear mirror of all virtue, namely the renowned Virgin of Christ Sister Columba of Rieti, illuminating with the admirable splendor of her works the minds of mortals; that thence might be able to perfect themselves, not only the Umbrians and Etruscans and the Lettered, but whatever men through all Italy, those especially to whom no knowledge of Latin letters is at hand; to that same blessed Virgin I have raised this most beautiful statue and as it were triumphal arch, not of white marble, or other stones, or harder metal; but of letters to be read into all posterity. For having obtained a book, of the life of this spouse amiable to Christ and wise, written in Latin and composed by the venerable Father Brother Sebastian of Perugia, an exceptional Doctor of sacred Theology, a man of ancient probity and great authority, professing that nothing was narrated by him, except what he had either seen with his own eyes, or received from witnesses most worthy of faith; I gladly took upon myself whatever labor, of translating it into the vulgar tongue, and somewhat abridging it; and so I came to the goal set before me, not moderately wearied in the work. Then indeed I began to consider to whom I should present so great a gift; and forthwith there occurred to my mind Thy ever honorable memory and exceptional charity. For I remembered the mutual love, begun between us ten years back, in the city of Pesaro, when there through the sacred ferias of the Lord's Advent I preached or discoursed, thy most beloved husband even then living, namely the most Illustrious Lord John Sforza, a man no less prudent than learned. After so well auspicated a beginning of our love, when he had passed to a better life, and not long after his father had followed him the second-born D. Constantius, a child of two years; with the eye of thy excellent genius sagaciously considering the perpetual flux and reflux of this fragile life (if it can be named life), and raising thy mind to that sublime and happy abode, where with full satisfaction of all their desire rest and rejoice the blessed souls of the Saints, ever absorbed in the most sweet contemplation of the supreme and divine Majesty; the false, fallacious, and fragile promises of this calamitous world thou hast trodden under with generous foot, and hastily betook thyself into the safe asylum of the most holy Religion, and put on the monastic habit, possessions, pomps, riches, and honors being despised; as one certainly persuaded, that to serve God is to reign: and therefore thou hast left the world with its vanities to its unhappy lovers. From this much more between us grew that love already of old begun, and it still takes a daily increase. For although under the diverse standards of two most eminent Leaders of the sacred warfare for Christ we serve, namely of the holy Patriarch Dominic and the Seraphic Francis, this can in no way hinder charity, because they themselves were so conjoined among themselves while they lived, that in two bodies only one soul seemed to breathe. On whose account by right deservedly I wish to send this little gift to Thee; slight indeed, as far as it is from me; but royal, for the argument of which it treats: that all may know in perpetuity, how far divine love can advance the minds of men, not beholding under what habit, but with what affection one serves God and the common Lord. Thou wilt behold in this book an admirable and most true image of white and pure sincerity, defiled by no simulation: and the more thou readest, the greater admiration thou wilt be seized with, I know; because thou wilt find many things which may seem impossible to be effected, not only by a tender little maiden, but even by a woman of mature age. But lifting thy eyes to the supreme fabricator of all things God, with whom no word is impossible, and considering His immense virtue, thou wilt exclaim with the Psalmist, "Wonderful is God in His Saints." And so in that most renowned little Virgin thou wilt contemplate the constant rigor of most severe penitence, the profound and most lowly humility, the heartfelt and inflamed love toward God and neighbor. But among the rest, thou wilt judge worthy of no small admiration her daily manner of food; since she was sustained by the continual and almost sole reception of the most sacred body of Jesus Christ: a rare thing indeed, and to few, as it is found written, granted! Thus then, O Mother ever to be observed by me, devoutly reading this Life of B. Columba the Spouse of Christ, thou wilt feel without doubt to flower in thy most eminent mind the desire of imitating her, so far however as it shall have been divinely granted thee (for in such and merely gratuitous things God is to be tempted by no one) but by imitating Thy Charity will deign to remember thy humble son in Christ, Brother Leander; that we may sometime, loosed from this troublesome body, attain to the renowned victory, in the amiable and sweet society of the holy Angels; and in the clear and shining light see and contemplate God, with that very blessed Virgin Columba, as our supreme rewarder and our exceeding great reward. Which by His mercy may God deign to grant Thee, that we may live eternally. Farewell, Mother ever to be venerated. In the Convent of S. Dominic of Bologna, on the 20th day of November, in the year from the Incarnation of the Lord 1520.