ON ST. PETER PARENZO
MARTYR AT ORVIETO IN ETRURIA.
IN THE YEAR 1199.
PRELIMINARY COMMENTARY.
Concerning the Life written by a contemporary, the day of death and cult, and the most recent Translation of the body.
Peter Parenzo Martyr, at Orvieto in Etruria (St.)
BY THE AUTHOR D. P.
Orvieto, commonly Orvieto, the head of the region of the same name near the river Paglia, illustrious for an Episcopal See, and subject to the Pontifical rule, among its Patrons numbers St. Peter Parenzo, once Podestà, or Prefect given to it by Pope Innocent III, when the new Manicheans or Patarini troubled that city, by whom also he was slain. The Acts of his life and martyrdom, with the miracles wrought within a year from his death, The Acts written by an eye-witness Master John a contemporary author and in many things an eye-witness wrote: who that he might pay the debt of the vow which he had promised, those Acts he testifies himself to have written number 27. But number 39 he asserts that this writing was composed by him on the Kalends of October, that is within the fifth month from the martyrdom. The same number 19 indicates, that he had known the sick man for a long time, and had seen him restored to health, and number 25, 36, 41 and 55 he saw those healed, and the infirmities of many he learned from others. Likewise number 52 he saw a lamp lit of its own accord led by the motion of the spirit. At other times he indicates that he was not present at the miracle, but had learned it from other honest men relating it, as number 46 and 50 can be read. At other times from those themselves, to whom the miraculous health
had been conferred, the benefits themselves he knew. But who this writer was is indicated number 58 in the Supplement, where he is called, Master John, a fount of the knowledge of letters: and number 50 he indicates that he was in the Choir with others, and number 38, When all, he says, despaired of his health, he himself presented himself sound in our Chapter. From which it seems to be gathered, that he was of the very Chapter of the Canons of Orvieto, and on account of singular doctrine obtained the name of Master. These Acts had Philip Ferrarius, and Odorico Rinaldi. they are given from the Legendary of Orvieto, The former made from them some compendium, inserted into the Catalogue of the Saints of Italy; the latter, in his Ecclesiastical Annals, and their epitome, alleges very many things from the same, and calls them public tables, deposited in the Church of Orvieto and by a most faithful author. But the Legendary of Orvieto, in which the Passion of St. Peter Parenzo the Martyr was contained, was on a very large parchment leaf, and written in an ancient character, with this preface before it: whose use at Rome, the Most Illustrious Visani commending, kindly afforded us the Lord Advocate Cartari, a learned man and exceedingly well furnished with books.
[2] Since the lamp ought to shine by the exhibition of good works, in the hands of one's neighbors; not that the favor of vain praise be sought, but that glory be referred to the most high Father, from whom proceeds every best gift and every perfect gift; how they are there written. the deeds of those are praiseworthily to be committed by the pen to memory, who for the salvation of their souls and the remedy of sins send before them the lamp of good works, while time is fitted to them by the Lord; and study to exercise some things in the church, by which the house of the Lord may be adorned, and by the deeds and praises of the Saints exalted. Hence it is that the Presbyter Guido of Valloclum, Chaplain of the Church of St. Constantius, a man redolent of laudable opinion, and renowned for honesty; considering the aforesaid Church to labor in poverty of the deeds of the Saints, for the pardon of his offenses bought ten quires of his own; and this book, containing the histories of the Saints, to the honor of God and the aforesaid Church caused laudably to be begun: but the aforesaid gift being made, by a commendable example, the trustees of blessed memory Peter the Abbot, once Canon of that Church, a man best providing for his soul, provident in morals and knowledge, being moved, for his soul gave out a hundred shillings. As many therefore histories of the Saints are here contained, by so many suffrages with God let them be aided, who of their goods to this work shall have led some to be expended: that here the living may be protected by the subsidies of the Saints, and the dead be associated to their fellowship in the heavenly fatherland. Thus there. The Cathedral Church was formerly dedicated to the Virgin Mother of God, afterward named after St. Constantine the Bishop as the Divine Tutelar. To whose Archive the aforesaid codex being brought, now is there most diligently preserved; and there was in the year 1662 struck from it the aforesaid Life in Latin and Italian, by the interpretation of the Most Illustrious Antonio Stefano Cartari then Bishop of that city, which eighteen years after he sent to us, the Rector of our College then there, the Reverend Father Alexander Lucas.
[3] Slain not on the 20th but the 21st of May Philip Ferrarius in both Catalogues refers him to May XX: and in the former indeed of the Saints of Italy, he has an Epitome of the Martyrdom, taken as he says from an ancient Parchment Codex of the Church of Orvieto, which is the very one which we have transcribed; but in the latter he alleges the Tables of the same Church, and referring to the former Catalogue, where from the very Acts he had excerpted a fuller relation, he says, that he suffered in the year 1200. In which a typographical error is to be excused: for Ferrarius could not have so written, who in the aforecited Acts number 8 had expressly read, that the saint in the year one thousand one hundred ninety-nine, on the fifth weekday, taking his last supper with friends, offered the leg of a capon and a cup to his betrayer Radulf: by whom soon delivered to the heretical adversaries about the first watch of the night, and dragged outside the city, before it grew light was slain, surely on the sixth weekday, and so number 19 on the sixth weekday after his death that is on the eighth day; and on the following sabbath that is the ninth day after his passing the wrought miracles are narrated. And all these things again are confirmed by the author of the Appendix likewise contemporary, asserting number 46, that blessed Peter Parenzo died and was buried in the year of the Lord one thousand one hundred ninety-nine, the twelfth Kalends of June. For that year had the Dominical letter C.
[4] on the same day also he is venerated: Wonderful therefore it is, what moved Ferrarius, that he should anticipate the day; especially since from all memory backward the feast is celebrated at Orvieto on May XXI, as lately being asked by us the Very Reverend Lord Domenico Dolci, Theological Canon of that most noble Cathedral, replied: adding, that the feast is celebrated by the Clergy indeed under the rite of a double office; but by the people, not indeed as a precept, yet with no less devotion: nay also that the feast of the solemn Translation, made in the year 1660, Translation Nov. 19, 1660. is every year renewed with the same rite on the day XIX of November; which Translation although many miracles followed, yet of none is a written memory extant, except in votive tablets of every kind, and silver and waxen votive offerings hung around the altar of the new Chapel, which is named from Piety, the public instrument of the aforesaid Translation, sent from the archive of the City, the reader will find at the end of the Life, with a description of that monument and altar, under which the sacred bones now are honored, a lamp burning perpetually within it. This meanwhile I would premise, that in recognizing that sacred treasure, there was likewise found an ancient little chart, written with these words. These are the bones of Saint Peter Parenzo of the City, the Podestà of the city of Orvieto, slain by the Patarini: but how and in what sense these are called Manicheans will be explained in the Annotations.
[5] By saying "of the City" they seem to indicate a Roman origin, but the surname of Parenzo taken from a father so called according to the more usual custom of that century I would rather believe, the surname of Parenzo. than that some family of the Parenzi existed at Rome, drawing its origin from Istria, where in Roman times the known city Parentium even today retains its name at the mouth of the river Quieto, with a convenient port which an opposite island makes: for if it were that, he should rather be called Peter de Parentio than Parenzo: but why in the instrument of the translation he is called of Parenzia rather than Parenzo, except where the ancient writing is brought forth, I do not yet attain.
LIFE
By the Author Master John a contemporary, Canon of the Church of Orvieto. From the old Legendary of the same Church.
Peter Parenzo Martyr, at Orvieto in Etruria (St.)
BHL Number: 6763, 6764
BY JOHN A CONTEMPORARY FROM A MANUSCRIPT
CHAPTER I,
The heresy of the new Manicheans having arisen at Orvieto: for whose extirpation B. Peter is constituted Rector.
[1] The celestial height of counsel, wishing to invite every one to the prize of supernal beatitude, proposed a contest for those to be crowned; in which unless those who shall have lawfully contended, according to the Apostle, they cannot be crowned with the diadem of perpetual remuneration. 2 Tim. 2:5. For the little ship of His Church, to the various persecutors of various times He exposed to be assailed: After various persecutions of the Church, for the primitive Church, purchased with the blood of the immaculate Lamb, the Jewish and Gentile people attempted by various kinds of torments to overcome; but while it was thought to fail in the elect, then at last it obtained a glorious triumph over its enemies. But after it was augmented in both peoples, warring in the camps of this wretched life, also brought by heretics, the fury of the former persecutors almost ceasing, by many heresies by many depraved doctors it is assailed: that those who are of the divine words proved by silver, the sleep of sloth being shaken off in the article of necessity may be made manifest against the persecutors of the Church, that the Shepherds may be distinguished from the hirelings; these watching over the flock enjoying the brightness of the eternal light; but those for the sleep of negligence to the exterior darkness, where is weeping and gnashing of teeth, perpetually deputed. For all sects strive continually in hidden places to shoot at the Catholic Church; but especially the heresy of the Manicheans, and most recently the Manicheans. forging upon its back with all its strength, and bearing the venom of asps under its lips, with the hammer of damned dogma ceases not daily to strike it.
[2] Of this sect a certain Florentine, a son of perdition, by name Diotesalvi, like Satan transforming himself into an Angel of light, feigning himself venerable in aspect, honest in gait and exterior habit, first after Hermannin of Parma b with Gerard of Marsana, in the time of Rusticus c Bishop of Orvieto, sowed the most wicked doctrine of the Manicheans in Orvieto; asserting, those men being driven out who were spreading the heresy at Orvieto. that there is nothing of the Sacrament of the Body and Blood of Christ; that baptism, which the Catholic Church hands down, profits nothing to salvation; that prayers and alms profit not to the benefit of the absolution of the dead; that Blessed Sylvester and all his successors are bound by the torments of eternal punishment; that all visible things are made by the devil and subject to his power; that every good man is equaled in merits and rewards to Blessed Peter the Prince of the Apostles; that every evil man with Judas the betrayer sustains a like punishment; adding other nefarious things, which in the booklet published against heretics can be clearly gathered. These two heretics the venerable Father d Richard Bishop of Orvieto cast out, with manfully pastoral solicitude. Whom two women, Milita by name of Monte-Meato and Julitta a Florentine, the same is revived by women daughters of iniquity, succeeded; who displaying outwardly the quality of Ecclesiastical religion, by frequenting the thresholds of the Churches, and as it seemed intent on hearing the divine offices, walking in the garments of sheep, inwardly held the likeness of wolves. By their simulated religion the Bishop being deceived, judged them to be admitted into the confraternity of Clerics, established for the cause of prayer. And when one of them, Milita by name, like another Martha, seemed to be solicitous about repairing the roof of the greater church; the other, namely Julitta, like another Mary, seemed with all her strength to embrace the contemplative life: the greatest part of the matrons of our city, and certain of their friends, began to venerate them as most holy women. But they, like familiar enemies and pests most efficacious for harming, and like a cold serpent lying hidden in the grass, under the pretext of religion, drew many both men and women into the labyrinth of the said heresy. But the Bishop seeing himself by their simulated religion to be deluded, the counsel of his Canons, Judges and other prudent men being had, ascending from the opposite side, and opposing himself as a wall for defending the Church of Christ, and they are coerced with grave punishments: so far persecuted the heretics, that some sustained the penalty of hanging, others were punished in the head, others were delivered to the avenging flames to be burned, others having suffered a greater than capital diminution outside the city, bewailed the penalty of perpetual exile; others ending their life ill in their own error, received a fetid burial outside the cemetery of the church.
[3] After these things between the Lord Innocent e the third Pope and the people of Orvieto over the burg of Acquapendente, but the Bishop being detained at Rome, which he said pertained to himself, a grave discord having arisen; the said Pontiff bound the people of Orvieto with the bond of anathema, for almost nine months detaining the unwilling
Bishop at Rome, to the reproach of his city. But the Pastor being absent, the sheep wandering from the flock, were exposed to the bites of wolves to be lacerated; because where there is not an assiduous governor, the people easily falls to sinning. The city of Orvieto therefore being for a time destitute of the rule of its Pastor, a certain Peter f the Lombard, a doctor of the Manicheans, leaving g Viterbo, in Orvieto began to celebrate hidden conventicles with certain depraved doctors: and the heretics again growing strong to whose voice of preaching assembling a multitude of nobles and people, as if deceived by the song of sirens, the little ship of Peter being left, began to sustain the danger of shipwreck. This depraved doctrine so germinated in the minds of the hearers, that to so great a degree the number of heretics increased, that against the Catholics they publicly preached; saying that if the necessity of war against them should be imminent, they would compel them miserably to be exiled outside the city. For now they had conceived in mind conspiring, that, if they could not incline the Catholics to the perfidy of their iniquity, their riches being taken away, and their persons rejected, and subjected to the punishment of death, that city itself, on account of its impregnable fortification, they would depute as the dwelling of heretics assembling from all parts of the world, for assailing the Catholic Church. But lest the tunic of Jesus Christ should irremediably sustain the loss of being torn, a defender is sought by the Catholics, by divine inspiration the Catholics assembled into one, quickly directing Catholic men to Rome: who should receive thence someone as Rector, who should acquire for the people of Orvieto the grace of the supreme Pontiff, obtain the benefit of the peace and grace of the Romans, and from the city utterly pluck out the root of heretical depravity.
[4] By the Roman people therefore the messengers of the people of Orvieto being sent, and St. Peter is given, received with a soul exulting in the Lord Peter Parenzo as Lord and Rector: whom also the supreme Pontiff approved, enjoining the same in remission of his sins to purge the city of Orvieto from the leaven of heresy; declaring to the same, that if for this he should sustain the peril of death, of the heavenly kingdom he would acquire the everlasting rewards. But this man was in age a youth, in sense an old man with hoariness, eloquent in speech, constant in purpose, perspicacious in genius, tenacious in memory, adorned with every kind of virtue, a most diligent keeper of common things; in holding the justice of each one firm, in defending the Catholic faith most firm; most liberal in exhibiting alms, so that when it happened that he rode through the city of Rome with anyone, if he could find the Rectors of hospitals, having inquired about the number of the poor, diligently for buying their food, secretly money he gave, and afterward at the hour of eating returning alone, served the poor, as a servant his lord. He also paid tithes contrary to the custom of the Romans, Tuscans, and others which is to be reproved. Peter Parenzo therefore being called by the people of Orvieto as Lord and Rector, in the year of the Lord one thousand one hundred ninety-nine in the month of February was received by the people of Orvieto great and small, who being received in the year 1199: with branches of olive and laurel, with joy and honor: and because he had come to minister peace to his subjects, his office took its beginning to be commended from peace.
[5] For he forbade the people of Orvieto in Carnival to abstain from the conflicts of wars, because at that time under the occasion of a game h many homicides were wont to be perpetrated. But the heretics, he forbids conflicts in Carnival, who always envy the Catholic unity, wishing to impede his laudable purpose, caused so great a discord to arise on the first day of Lent under the pretext of a game, that in the public forum the whole city fought with swords, lances and stones, through the towers and palaces round about, the covenant of concord being violated. But Peter Parenzo mounting a horse, that he might divide the war, among the midst of the combatants did not fear to expose himself to the peril of death: and passing through the midst of them, was preserved unharmed, divine grace protecting him. But that the penalty of some might be the correction of very many, and severely chastises those offending in this: and lest the facility of pardon should furnish an incentive of offending, and the combatants might be punished in that which they had offended; the palaces and towers in which it had been fought, he caused for the most part to be cast down to ruin; without acceptance of persons punishing all, as the matter of the case demanded. But concerning those who had fought on the ground, because they were not few, and the slaughter was of many, he detracted from the severity of the lawful vengeance. But this to him from those who had been punished, ministered the tinder of envy and the greatest hatred: because it is difficult for one holding the balance of justice, with equal weight to avoid unjust enmities and undue hatreds. But because he could not please all, and chiefly the evil, he procured the friendship of the good Catholics.
[6] But that he might better cut off the heretics from the field of the Church with the sickle of justice, he prescribes to the heretics a time of conversion with Bishop Richard he frequently held counsel in the greater church, adhering near that place [to] the sepulchre, in which his body now remains entombed. But afterward the counsel of very many wise men being had, in a public assembly he decreed, that if anyone within an appointed day should return to the Church, which closes not its bosom to those returning, and obey the commands of the Bishop, he should merit pardon and grace: but he who should disdain to return before the appointed day, should receive the penalty constituted by laws and canons. the obstinate he punishes: But the Bishop blazing vehemently against the perfidy of the Manicheans, received the testimonies of the heretics, returning from heresy to the Catholic unity, with Pastoral solicitude, and presented them to Peter Parenzo. He bound some shackled with iron bonds, judged others to be scourged with public stripes, compelled others miserably to be exiled outside the city, mulcted others with a penalty of money, which being lost is bewailed with true tears by avaricious possessors; from others he received pledges abundantly, the houses also of very many he caused to be demolished. The Rector therefore of our city, walking by the royal way, declined neither to the left nor to the right. Whence justice being preserved prepared for himself the material of persecution in those, whom he had punished according to the rigor of the law and the order of equity.
[7] These things being so disposed, Peter Parenzo, about to keep the last Easter of the Lord's Resurrection with his family, returned to Rome, and by the Pope animated to martyrdom: visited his fatherland. But while he tarried in the city, wishing humbly to present himself to the Lord Pope Innocent the third, he met him then returning from the Church of St. Peter to the Lateran Church near the basilica of St. Daniel i. To whom the Lord Pope said: We wish, Peter, that thou exhibit to us an oath of fidelity, from which thou hast undertaken the rule of our city. To whom Peter said: Holy Father, I am ready to obey your commands. And the Lord Pope said: To thee we remit the oath of fidelity: how dost thou rule our city, and hast thou executed our command against the heretics? To this Peter replied: Lord so have I punished the heretics in the city of Orvieto, that they publicly threaten to inflict on me the punishment of death. These things heard the Lord Pope said: Son, it behooves thee more to fear God, than the punishments of men: boldly assail the heretics: he makes a testament. for although they can kill the body, yet no harm can they make to the soul, but God retains both in His power. But Peter said: What else might happen to me? To whom the Lord Pope said: Son, we by the authority of God, and of the Blessed Apostles Peter and Paul absolve thee from all bonds of sins, if by the hands of the heretics thou shalt be slain. These things heard Peter Parenzo humbly inclined himself, holding the promise as ratified; and giving thanks. Therefore conceiving in mind the spirit of fortitude, he returned home joyful; and as if foreknowing his death, appointed his brothers heirs to himself, and secretly made a testament. Which when his mother and wife had understood, they afflicted themselves with the effusion of tears and the grief of inward bitterness.
ANNOTATIONS.
CHAPTER II.
The Martyrdom: the burial, the corpse honored from heaven, the Robbers punished.
[8] Meanwhile while the Rector was absent from our city, the Manicheans others whom Peter Parenzo justice demanding had punished, made counsel into one, he returns to Orvieto that they might hold him by guile, and to the restitution of pledges, to the renunciation of the condemned, and to having consent and favor in their perfidy, constrain him. Finding a certain servant, Radulf by name, who served the Lord Peter Parenzo, to him they promised that they would give a certain quantity of money, if he would deliver his Lord into their hands to be detained. But the betrayer inflamed by the torches of avarice, sought an opportunity of delivering his Lord into the hands of the wicked. But Peter Parenzo, his kinsmen and friends being saluted with the last address of salutation, returned to the city of Orvieto on the Kalends of May, received a second time by the people of Orvieto with foliage, flowers and very great joy. Then not desisting from the persecution of the heretics, but their terrors and threats being manfully trodden under, he afflicted them with lawful penalties. For so great constancy of virtue
the providence of the most high majesty had conferred on the future Martyr, that with hands often raised to heaven, his mind being prepared for martyrdom: in public and private he besought God, the blessed Virgin, and the Prince of the Apostles, that if ever he should end his life by the sword, he might consummate it by the sword of the heretics, in defending the Catholic faith: asserting that he would be adorned with the glory of beatitude, if through their hands he should endure the peril of death. And the desire of his soul he merited to obtain, and of the will of his lips he was not defrauded. For the betrayer Radulf, like Judas, nay another Judas, because by right he obtained the name of him whose crimes he imitated, studied to attend to the betrayal with effect. For on the thirteenth Kalends of June one thousand one hundred ninety-nine on the fifth weekday, by the conspirators while Peter Parenzo at supper with Henry the Roman Judge and others cheerful remained, the betrayer the leg of a capon from the hand of the Lord and Rector of the people of Orvieto importunately received, and the cup greedily from the hands of the same did not fear to receive, that the manner of betrayal he might more boldly exercise. A man of peace in whom he hoped magnified supplanting against his Lord: nor could the betrayer sleep in mind, but with the heretics had prepared many ambushes about the palace of our Rector and the neighboring places, that under the appearance of Catholics they might enter to the Lord.
[9] When therefore the most Christian Peter Parenzo unshod in the palace about the first watch of the night was sitting, preparing himself to take the rest of sleep; under the night being seized, the heretics, besetting the doors of the palace, sought the Lord as if about to have a conversation: and the betrayer with men not small managing, seizing him at the door of the palace, his throat, lest he should utter a cry, with a strap strongly they bound, stopping up his mouth, and wrapping his head with skins: and removing him from the palace, to remote places outside the city they strove to lead him. Then Peter, already in mind a Martyr, began humbly to beseech them, not to lead him outside the walls of the city; alleging that he was unshod, nor even shod could he walk after the manner of a pedestrian. Then the Betrayer gave him his boots to be put on. Meanwhile a discord arose among them, some wishing to lead him to a certain wood, others wishing to lead him to a certain citadel, Ruspampano, the receptacle of the worst men, he is led outside the city to be detained. Thus the impious discording among themselves, it pleased the whole synagogue of the malignant, to send for the associates of the sworn faction, and the Lord of the people of Orvieto to a certain hut they led. But the synagogue of wolves surrounding the gentle lamb, with one accord proposed, that he should restore the money taken with the pledges to all; should relinquish the rule of the city; should give a juratory caution, if he wished to preserve his life, that he would at no time infest their sect, but rather give counsel and favor. But Peter, from the rock of the Church receiving the firmness of faith, said that he was willing to render the money and pledges from his own chamber, yet he would not relinquish the rule of the city, nor make any caution to their sect concerning not offending but aiding: where refusing to favor the heretics, but replied that he would rather sustain every torment, than deviating from the path of the Catholic faith consent to their errors: adding also that he was unwilling to pass over the command enjoined to him, nor to obligate himself with the bonds of perjury, since he had undertaken the city of Orvieto to be governed for one year an oath being given. But the heretics, threatening him death if he did not do what they asked, could not by threats or terrors move the man founded upon the firm rock.
[10] While such things were being treated, and many calves of the heretics and others surrounded him, and fat bulls besieged him; certain ones roaring like a lion, were called to the aforementioned hut, of whom one raging, like a lion, said: Why with so many words do you detain this most wicked man? he is slain by a cruel death: And with raised hand so struck the mouth of Peter Parenzo with all his effort, that one tooth being knocked out the whole mouth was wetted with blood. But another seized by a like fury, a millstone instrument being snatched, wounded the Lord Peter Parenzo in the occiput of the brain most cruelly, so that prostrate to the earth he received dust in his mouth instead of the Sacrament of Communion. But others following the cruelty of the worst men, the Lord Peter himself with knives and swords slew, four wounds being added to the wound above mentioned: but others desiring to satiate their wicked minds with vengeance, denuded his head of hair in many parts. At length carrying his body to a certain well, covered with a certain little cask, The body is rendered immovable: that they might cast it into the same lest it could be found; they could not move the corpse deposited nor open the mouth of the well. Whence leaving the corpse, they clung to the protection of flight, the body remaining immovable by a certain trunk of a nut-tree: which when it was depraved by the vice of sterility, in the same year twice brought forth abundant fruit; the counsel of the divine disposition bringing it about, that the fruit should commend the tree, the miracles the Martyr.
[11] And when at high dawn six brothers millers were going through the city of Orvieto, they found the corpse of their Lord and Rector far from the palace, thinking some merchant slain: but the splendor of the dawn repelling the darkness, the death of the Lord Peter was revealed to all. Then ran the Bishop, the Clergy and the whole people, afflicting themselves with the bitterness of inward grief, because the Rector of the people of Orvieto had been seized and slain, the Bishop, Clergy and people most greatly mourning, under whose shadow the city received increase in justice and honors: the crown of their head fell, and they were made orphans without a father. As if using the threnodies of Jeremiah they were compelled lamentably to lament; A voice in the height was heard, weeping and much wailing: nor could they console themselves, because their Lord from death, nay more truly from life, they could not recall: but day and night the tears of those weeping descended on their cheeks. They sought a consoler among all their dear ones, nor could they find one; but all their friends spurning them, became unknown and as if wholly strangers: the harp of the exulting people was turned into mourning, and the organ into the voice of those weeping was changed: the garb was darkened, the best color was changed of the Clerics, men, women and all the little ones, for the sadness of heart and the multitude of tears. They were set into reproach and derision to all set round about, to whom a little before they had been a fear and a terror; because it is denied to the highest things to stand long, and worldly felicity is sprinkled with many bitternesses. They cut off the sleeves of their garments, tore their clothes, and their breasts, striking them strongly with their fists. Their hair both men and women plucked out by the roots. All the virgins squalid were oppressed with bitterness, the infants lying in cradles wailed, beholding the sadness of their parents. The ways of the city of Orvieto mourned, because there was for them no festivity nor the wonted joys. The Curia wept, because although there was law in the city, yet there was no one who should render it, nor even demand it; but the laws and plebiscites, by the death of their Patron compelled, kept silence. With such sadness therefore the corpse of the Podestà of the people of Orvieto was carried to the church of St. Andrew: carried to St. Andrew's, whence on account of his burial no small discord arose among the citizens, some wishing him to be buried in the said church; others crying out with Henry the Judge, thence to the greater Church: that by right he was to be entombed at the greater church; which was carried into effect, as it pleased the divine majesty. For it was worthy and consonant to reason, that he who by blasphemers of Jesus Christ and His glorious Virgin Mother had been slain, should receive burial at her church, and the same church should receive an increase of honor and reverence. For to so great vileness had the greater church come, that at all times except on the feast of the Assumption of the blessed Virgin, on the Nativity of the Lord, and the solemnity of Easter, from the reverence and frequency of men it seemed wholly alien, and scarcely in it the lights of three lamps shone. The Patron therefore of the people of Orvieto in that sepulchre, to which he often adhered, having conversation with the venerable Father Richard Bishop of Orvieto concerning purging the field of the Church from the heretical foulness, merited to be buried. The place also, in which the sepulchre remains placed, the roof above being broken had as it were no defense against the rain; whence the rain watering it, that place deserted, with green herbs seemed like a meadow. The Lord Peter Parenzo therefore being buried, not with a stone, but with a b coverlet of sendal, the monument was covered for a modest time, that men might come to perform the sad exequies.
[12] Meanwhile the people blazing for the vengeance of their Lord, seized certain ones truly defamed with the crime of high treason, punishing them in the street c of the Burg of St. Christina with the due penalty. But the betrayer Radulf, the slayers are punished with the due penalty: fleeing to the citadel of Ruspampano, swollen after a little burst; dying receiving a vengeance like that of Judas, that whom a like crime had made equal, with a penalty like Judas's he should be struck. But another, who had inflicted the mortal wound on his Lord, fleeing to a certain castle, swollen shortly breathed out his wretched soul: whose body when it had been given to ecclesiastical burial, so by swelling grew, that scarcely could it be retained in the tomb, infecting the air by its excessive stench: whence the pest of infirmity and mortality had invaded the castellans, a tempest of hail rushing in those parts. But the castellans digging up the most fetid corpse, entombed it outside the castle in a fetid place; and so the cause ceasing, ceased likewise what was pressing. A certain one also snatching the tunic of our Rector from the sepulchre, washed the blood from it, casting it into a place deputed for putrefaction, whence he afterward felt the judgment of divine vengeance. But of his blood somewhat was collected, Some of the Blood, is placed in the Church. and laid up in a certain pyx… remains placed in the greater church. What more? Almost all, who were suspected of the death of our Patron, received the reward of their iniquity from the Lord. Nor let any think that they have escaped the due penalty, since what is deferred is not always taken away by men; since the bow more stretched strikes more strongly the one resisting, and the divine judgment punishes more cruelly the contumacious; since God the jealous asserts that He temporally avenges the sins of the fathers even unto the third and fourth generation; since He did not punish all the worshippers of the calf, but deferred the vengeance to be exercised on the successors; since the death of Christ after forty-two years was avenged.
[13] By such vengeances God showed, that much in Peter Parenzo had pleased Him, whom He set as an example and a defense to all. For unless God had raised up seed from a grain of wheat upon the earth, leaving a blessing after Him, and had made with us a sign for good, the whole city would have perished. For the people walking in darkness obtained the brightness of light, because laughter being mixed with grief the extreme joys occupied the mourning, and sadness was turned into joy: nor did God permit us to be tempted above what we could, but made with the temptation an outcome, lest the immensity of sadness should absorb us. For it pleased the Creator of all things, that the lamp should not lie hidden under
the bushel, but set upon the candlestick should show its brightness, and the city set on a mountain should make itself manifest, and the fruit should render the tree commended, The corpse remains sweet-smelling, lively and flexible: and the persecution had for the sake of justice should demonstrate the indication of beatitude. For although our Rector in the occiput of the brain, in the groin, in the breast, in the hinder part, in the reins, was wounded with the greatest blows, and the corpse was fleshy, in the tomb covered with the veil of a coverlet; it emitted no stench, but an odor as it were aromatic emanated from it. Whence all were amazed, and manifoldly wondered, that since there was the greatest heat, it emitted no stench, but retained a color more vivid than when he lived: nor did the body grow pale, nor did the members grow stiff destitute of the vital spirit. For the Presbyters and Soldiers very frequently touched his fingers, and so found them pliable, as if the body the vital spirit and soul quickened. Dona-Deus, the sacristan, a man fearing God, fleeing falsehood and loving truth, related with certain others to the Bishop and Canons, the beatitude of the soul is indicated from heaven. that on the third day after his death, the setting of the sun being imminent, he had heard a boyish voice, and a voice similar to his voice while he lived: and by the boyish voice it was said over the sepulchre, Peter, dost thou wish to rise again? But he replied, saying that he was unwilling to rise again, nor to return to the misery of mortality, since he enjoyed the rewards of the true life. The said sacristan added also, that on that day around the sepulchre divine virtue wonderfully relit an extinguished light. And although concerning the abovesaid he wished to make faith with others by an oath, yet the hearers by no means applied the ears of credulity. For occupied by the straits of sadness, the root of the tree, by which the wrought miracles were narrated, they did not subtly scrutinize. Our tree therefore, founded and rooted upon the firm rock, ought to produce fruit to be commended; because Peter Parenzo, not by his own authority, but founded upon the firm rock, which is the firmament of faith, by the authority of the supreme Pontiff exercised lawful vengeance against the heretics, made obedient even unto death: whence suffering persecution for the sake of justice, he was afterward reddened with the blood of his passion.
[14] From which it evidently follows, that by sustaining persecution for the sake of justice he procured for himself the glory of beatitude, the Lord saying in the Gospel: Blessed are they who suffer persecution for justice' sake, for theirs is the kingdom of heaven. Matt. 5:10 He obtained the benefit of absolution from the Lord Pope Innocent the third, the certainty of the same is proved from Scripture. the successor of the Prince of the Apostles, who holds the same fullness of power of binding and loosing with his predecessor the Prince of the Apostles, the Lord saying to the same: Whatsoever thou shalt bind upon earth shall be bound also in the heavens, and whatsoever thou shalt loose upon earth shall be loosed also in the heavens. Matt. 16:19 In the cabinet also of his breast the knowledge of law rests. That with the arms of charity the Patron of the people of Orvieto was fortified, is evidently gathered, the Lord saying: Greater love than this no one has, than that a man lay down his life for his friends. John 15:13 But this man not for an earthly friend, but for a heavenly one received the cup of passion; as if he should say with the Prophet: What shall I render to the Lord for all that He has rendered to me? Ps. 115:12 I will take the cup of salvation. But charity, like a pure fount, of which no stranger partakes, the vices being expelled prepares a dwelling worthy of God. Likewise the effusion of blood for the confession of Christ, by the testimony of Augustine, is known to obtain the effect of baptism; nay baptism martyrdom or passion is called by the Lord in the Gospel: I have a baptism to be baptized with, and how am I straitened until it be accomplished? Luke 12:50 Likewise by the sickle of martyrdom all superfluous things are cut off, for this the cause made him a Martyr, and the penalty for the Catholic faith to be defended. Likewise all that he had he renounced silently, and a true martyrdom. who chose rather to suffer for Christ, than by consenting to those more iniquitous than Pagans, to preserve for himself the conveniences of mortal life.
ANNOTATIONS.
CHAPTER III.
Miracles wrought soon from his death, in the month of May and June especially.
[15] From what has been said it can be clearly gathered, that he can deservedly be called both Blessed and Martyr: for denoting all which the Crowner of Martyrs deigned to show three insignia similar to his history. For on the fifth weekday he was betrayed, offering a morsel and wine to the betrayer; with five wounds he was wounded; on the third day after his death, like Christ, he first appeared in a vision to a certain woman. For a certain matron, of the district of a Corvaro of the diocese of Orvieto, for four years had had her hands so contracted, The contracted hands of a woman are healed, worn out with all leanness, that in them only the sinews seemed to exist, and they were wholly alien from the offices of women. Her a certain Prior of St. Andrew of Monte-Martha sent to a certain venerable honest and religious man, Anselm by name, learned in medical science, a citizen of Orvieto, that he might assist her with the help of medicines. Who when he could not profit her with his medicines, on the ninth Kalends of June giving sleep to his eyes in the night, and to his eyelids the wonted rest, saw in sleep himself before the altar of B. Peter the Apostle at Rome with a great multitude remaining; a double vision preceding and hearing the concert of many Angels, what song it was, began humbly to ask. To whom one of them inquiring replied: This is Peter Parenzo, who was slain in Orvieto by the swords of the impious; and these are the Angels who lead him to the dwelling of the fatherland. But waking in the morning the aforesaid physician, advanced in age, began subtly to consider what this vision signified. Then there came the already-mentioned matron, and visiting him related to him her vision, saying that she had seen in sleep the same night the whole world covered with abundant waters, but in those waters men were submerged, and the same woman was up to the lips occupied by the liquids of the same water; and a certain one eminent above the waters said to her: Go to that wounded one and he will grant thee health, and from the waves of the waters he will free thee. And as the woman herself related, Peter Parenzo seemed to stand near her, so in truth wounded, as he had been wounded by the hands of the wicked. But the woman said in the vision: Lord, help me. And he extended his finger, and the woman began to grasp the finger of B. Peter Parenzo: and straightway going out of the water in the vision, she was with many peoples freed. But Master Anselm hearing the woman and considering her vision, revolving also in mind for what cause the Lord Peter had been slain; said to the woman: Sister, go to that holy Martyr: because since he was slain for the sake of justice, perhaps he will grant thee the desired health. But the woman giving faith to his words, devoutly and humbly presented herself at the sepulchre of the Martyr; and there praying all the fourth weekday, the sinews stretching and the bones making a crash, with hands raised she said: God help me. And straightway she received in her hands health, so that with her hands she might work, whatever the offices of women demand. Whence returning to the often-mentioned physician she showed him her most sound hands. But the physician conceived immense joy, when the same woman returning to the sepulchre, rendered praises and thanks to God. This miracle being divulged, the people, who from immense sadness were affected with pallor, and keeping silence seemed as if dead, revived in spirit; and as if rising from the heavy sleep of sadness, to the church of the Mother of God with hastened steps flew, praising and blessing God, who wonderful in His Saints does prodigies and great marvels alone; who heals the contrite of heart, binding up their contritions and healing them with the medicine of joy; who when He shall have been angry, shows the bowels of His wonted piety, as it were mixing the liquor of oil with wine, striking the sons with a staff, and sustaining them with the rod of mercy.
[16] But the people praising over these things the Creator of all things, Master Anselm met by fortuitous chance the father of a certain boy of the castle of b Porano, whose son having a dry right arm, and the dry arm of a boy, and deprived from birth of the power of his whole right side, in vain had received the counsel and help of the Master above mentioned. But the father of the boy thus Master Anselm addresses, showing the woman healed through the Martyr: Brother, dost thou see this woman healed? As God to the honor of the Martyr healed her, so to thy son if He wills He can exhibit the grace of health. But the father of the boy strengthened by the words of the physician, carried his son to the sepulchre, prostrate to the earth, and watered with tears: whose son the same night the Lord through His Martyr restored to full health.
[17] On the very day on which our Rector fell by the hands of the impious, a certain woman of the castle of Sermognano of the diocese of c Bagnorea, the sinister report being heard of the death of the Martyr slain, who had punished her heretic friend with the due vengeance, began not a little to exult; and bending her knees and raising her hands began to utter blasphemy against the Martyr, saying: Blessed be God, because that most wicked man is dead, who unjustly afflicted many men. The mouth of the blasphemer distorted is restored she repenting. The speech of blasphemy being completed, straightway she sustained in the hinder part of her mouth a twisting, that in that in which she had offended she might be punished. She repenting of what she had committed, weeping and wailing visited the tomb of B. Peter; and weeping for her guilt, she felt her mouth restored to its former state. From these and many other miracles, which it would be laborious to reduce into writing, the fame of our Martyr, like an alabaster of broken ointment, was redolent through all the parts of Tuscany and other surrounding provinces; and many coming brought those ill, and all were cured oppressed with various languors. Certain malign spirits, wishing to restrain the frequency of men from the tomb, in a certain window nearby cast stinking and rotten flesh, which afterward by God was not unpunished.
[18] The Presbyter Lambert of Plano, because he had been besprinkled with the leprosy of heretical foulness, from the communion
of the Clergy and from the Ecclesiastical benefice was separated. And when his brother Pepo had had from the beginning of August his fingers so rigid and joined together, Rigid fingers are restored to their former vigor: that he could bend none, nor separate one from another; he humbly besought the Bishop of Orvieto and the Clergy, to restore the said Presbyter into the communion of the Clergy and of benefices in regard of divine piety, that from the Ecclesiastical proceeds he might be able to minister to himself the necessaries of life, because he had no patrimony or any money, from which he could in any way sustain himself or his wife or his sons. By whose prayers when the Bishop was by no means bent, on the fifth weekday after the death of the blessed Martyr, the aforesaid Pepo with many others burdened with infirmity, by the steps of feet and of faith visited the sepulchre of the Martyr; and there lying, and bewailing his sins, humbly besought the Martyr, that he would restore to health his hands long since lost. And straightway his hands were so restored to their former soundness, that no traces of infirmity remained in them. I the writer knew this man so long impeded, afterward I saw his hands most evidently restored to health. On the same day Agatha the wife of Prungnolus, of the region of the Holy Apostles of Orvieto, when she had labored with the vice of blindness for the time of ten years now elapsed, before the sepulchre of the Martyr received the brightness of the desired light. On the same day, by the merit of his Martyr, the blind are illuminated: the Lord restored to health one of the eyes, which Michael Cannaiolus had lost.
[19] He healed also the daughter of John Agnes, who from birth of a dry arm was destitute of strength. On the same day the stepdaughter of Ventura, who long had lacked the strength of her arm, obtained the grace of health. And the daughter of the Lord Marsuppius received the light in one eye, other sick are cured. which she lacked, with vehement joy. On the sixth weekday after his death, that is the eighth day, from a certain woman he drove away a demon. On the following Sabbath, that is the ninth day after his passing, while at vespers, Let us bless the Lord, was said, a certain woman of Forricella, by name Andromacha, whose skin the flesh being consumed and the sinews contracted clung to the bones, so that from the neck downward the office of all the members seemed impeded; lying and praying before the sepulchre, obtained the grace of full health, a woman of advanced age; so that now not an old woman, not as yesterday and the day before infirm and weak, but most sound and most powerful she seemed a young woman.
[20] On the following day, that is the Lord's Day, while the Bishop with the Canons was chanting Terce by the wonted custom, and while the keeper of the most holy body to the standing throng of the languishing said and cried: Before the Pope's messengers Depart from the sepulchre, because behold the Messengers of the supreme Pontiff and of the kindly City come, that they may see the sepulchre, inquiring if true are the things, which fame divulges through the surrounding provinces; a certain woman of the village of Atriano, who on the night of the Kalends of November had wholly lost hearing and speech, before the sepulchre five days had lain half-alive. She was destitute of the offices of arms, hands, feet, and of both legs and of the power of the whole body, St. Peter appearing a mute and contracted woman is cured. the faculty only of swallowing and digesting what she took being left to her. This wretched woman indeed almost blind in bodily eyes, saw in spirit Peter Parenzo, whom with bodily eye she had never beheld; deaf she heard the Apostle of the people of Orvieto, the vanquisher of the Manicheans, at whose voice straightway the woman rose, sustained by no human aid; and the sign of the Cross being made for herself she emitted this first voice saying: Holy Peter Martyr, help me. The girl once adorned with beauty of body now more comely in mind, perceiving inward and outward health, sees him in spirit and recognizes, whom she had never seen in the body; and although she was worn out with leanness and oppressed by long infirmity, made a daughter of obedience, the second command not being awaited she obeys; and without help, without any delay she rose: which is a manifest indication of health restored in the body. For this was by divine providence ordained, that the coming Messengers of the Romans, before a very great throng flowing together, might see through the Martyr a manifest miracle, as if Christ for His Martyr should say by alleging; A perverse generation believes not unless it see signs and manifest prodigies: that the spite of envy, conceived against the Martyr while he lived, might be deleted, because according to the voice of Truth, A Prophet is not without honor except in his own country: because it is a natural vice, for citizens to envy citizens, and virtue is accompanied by the material of envy. Matt. 13:57 Spite seeking the highest, which feeds upon the living, after death by no means rested. This Martyr I believe, by the testimony of the Apostle, to be to some an odor of life unto life, to others an odor of death unto death; that after the manner of Christ to some he is set for resurrection, to some for ruin. 2 Cor. 2:16 Him so love the enemies of the Church as the Jews the Lord Jesus Christ. Make with us, we beseech Thee God, by the intercession of Blessed Mary ever Virgin, and the venerable merits of all Thy Saints, a sign for good unto the firmament of the whole Church, that what our sins impede, the grace of Thy piety may obtain for us and a revelation of the Lord divinely inspired touching the heart.
[21] But among all the miracles which the Lord through His Martyr showed in Orvieto, a great miracle to the honor of God and of His Martyr very often coruscated before a multitude of various nations. For with the multitude of the faithful and the unfaithful standing by and beholding, Lamps lit by fire fallen from heaven, innumerably copious, a fire from above from heaven at times was sent downward, and the extinguished lamps, candles and tapers it wonderfully lit, now displaying a scarlet color, now golden, sometimes wholly alien from our usual fire. By which miracle the hearts of the faithful were vehemently kindled toward the church of the Mother of God, which was as it were deserted, and toward visiting the sepulchre of the Martyr. For this also the prevaricators, who called that a den of robbers, returning to their heart, the thresholds of the church, as it seemed, with devout minds visited. to the reproach of the heretics, For it was expedient that one should die for the people, lest our whole city should perish: because then the heretics, who at first in the streets and villages publicly preached, became dumb. Let them therefore look at this lamp set upon the candlestick the foxes of Samson, destroying the Ecclesiastical institutes, locusts never remaining in the same place, wandering from the womb of the Church; and let them see if through any of theirs, burned or hanged for his error, God deigned to show such things. But it is not to be wondered at, since like sterile and cut trees, cut off from the unity of the Church, you cannot produce fruit to be commended. But because you cannot deny the miracles, you say that Christ did not work visible miracles. But not being able to deny the visible miracles, you lie that your Lucifer your God and Lord works them, because God by no means works through you. From whom therefore does any of you, destitute of the office of his members, or burdened with infirmity, seek to be freed? How do you say that you adore the true God, and the example of the Catholics. since according to your error retaining no power in this world, he can give nothing or take away? From whom but from the devil, whom you secretly adore, do you ask the necessaries? Let them look at the already-mentioned lamp the vassals and feudatories of Jesus Christ, living from a patrimony not their own but Jesus Christ's, milking, shearing and even cutting the milk, wool and flesh from the sheep of Christ; and let them study to recall what errs, to heal what is sick, to bind up what is broken; not fearing the threats of men, because this Martyr to the breastplate of the Church God willed to ordain, setting him as an example to all the faithful. But those who shall refuse from fear or love of men to imitate his example in the battles of their Lord, let them know that they have without doubt committed the ingratitude of losing their fief, and that they are to be repelled with closed doors from the court of the heavenly Lord.
[22] Demons are put to flight. The material of miracles overwhelms me the writer, therefore the miracles of our Martyr are to be abbreviated. On the day on which d Theodora was freed, the same illustrious martyr drove away from a certain woman of Stendanello e seven demons. A certain woman, Complita by name, of the village of Citerolo, a peasant of the noble men Munaldo-Petri Cittadini and his brother, There are healed, a woman with a twisted neck horrible, the space of one year and two months then elapsed, had had her neck so twisted, that her mouth and whole face looked rather at her back than her belly: who was so horrible in aspect, that none of the household of the aforesaid Nobles wished to enter her house, about to receive lodging. This wretched woman also was bound with the bonds of so great infirmity, that she could never put a morsel to her own mouth by herself. And when the fame of our Martyr sounded in her ears, she said to her sister, that she wished to visit the sepulchre of the Martyr. Then her sister and the whole household, since they had utterly despaired of her health, reputing her to speak as one of the foolish women, began manifoldly to dissuade her, that she should not go. But she trusting in the virtue of the Martyr, the words, threats, terrors and prayers of her household being despised, on the third Kalends of July visited the sepulchre of the Martyr, there hoping in the Lord and His Martyr by remaining for the space of six days. After which, while she was there, Paul, the messenger of the Lady Odolina mother of the Martyr, received most fully health, and to the Bishop and Canons was presented sound and whole: whom healed we saw; and that she had been oppressed with the already-mentioned infirmity we learned through the keepers of the sepulchre and the said Lords of the woman, and her household, and public fame.
[23] contracted in legs and feet, The Lord of this woman Munaldus, a noble, a citizen of Orvieto, wise, humble, powerful and exceedingly abounding in riches, was so destitute of the strength of his legs and feet, that he could not rise from the bed by himself, unless his little clients lifted him. He when he had had the counsel and help of various physicians, could not enjoy the grace of the desired health: but in vain with many expenses he caused himself, lame in feet, but walking by the steps of faith, to be carried in a coverlet of sendal by his servants to the sepulchre of the Martyr; and there persevering a little, humbly imploring the help of God and of Blessed Peter the Martyr, he was restored to the grace of health; so that he who had been carried by the hands of others, sound and whole returned to his own, blessing God and His holy Martyr.
[24] The Presbyter Rusticus, of the village which is called Apulia of the diocese of Orvieto, A Presbyter laboring with a fistula and fever: for many years had been so wearied with the vice of a fistula, that many expenses being made on physicians, he utterly despaired of health. At length having recourse to the wonted mercy of the Lord, when he was burdened with the weight of the said infirmity, and exceedingly glowed with febrile heats; he presented himself at the sepulchre of the Martyr, obligating himself by a vow to the Martyr, that through his merits he might be freed from the infirmities, which afflicted him most vehemently. Then he gave sleep to his eyes, granting rest to his eyelids; and afterward
rising from the rest of sleep, he found himself so freed from the burden of the fever, as if it had not at all afflicted him. But the orifices of the fistula so began, the medicaments being removed, to dry up in the said Presbyter, that within eight days he was, human aid being removed, most fully freed. This man also, as it is reported, our Martyr freed from the peril of the soul, which is graver. Because whereas at first he was reputed an enemy of the Church, now made a friend of the same, honoring God, visiting the church of the blessed Virgin, and venerating the sepulchre of our Martyr, he showed himself not ungrateful of the health received, but by words and works shows himself a cultivator of the Christian faith. The patronage of this Martyr, with all devotion of mind implored and purity of soul, directs the vows of the faithful to the saving port, the Author himself, as I the writer learned by the effect, writing this quire to the honor of God and of His Martyr, paying the debt of the vow which I promised.
[25] Likewise a certain youth by name Bochus, so burdened with infirmity of the back, five contracted or paralytic persons that he could by no means rise by himself, nor in any way walk, unless he had two crutches placed under his armpits, often (while the Martyr lived in the world) was in his presence. Him B. Peter the Martyr healed, as one known to him, straightway when he himself was dead. And a certain one, by name Caput-auri, who from long times had his hands so contracted, that he could work nothing by them, received from the holy Martyr health. He was of the region of the matrix church. To the Presbyter Bonus-homo, Chaplain of St. Stephen, who is believed well more than a centenarian, for six years seeing little or nothing, he so restored sight, that now he sees whatever is necessary for him. A certain little old woman by name Benesurda, so bent that she carried her head a little higher than her knees, always leaning on a staff, so the glorious Martyr healed, that now free without a staff erect she walks, from when she gave herself as a handmaid to the Martyr: and she was of the region of St. Constantius. Seeing these and many other miracles the Lady Maria, wife of Tudinus Rapizo, than whom in Orvieto none was more noble, when she was deprived of all the strength of her right arm, and in her hand had no strength, offered herself to the Martyr, promising him always to serve him: whence after a little time she received most fully power in her arm and hand: and she was of the region of St. Andrew. A certain citizen of ours, by name Alamannus, son of Stuplo, likewise another. of the parish of St. Juvenal, who from boyhood had his hand and arm hanging, so that in no way could he raise it; after he devoted himself to the Martyr, received sufficient strength through small intervals of time in his hand and arm: and so now uses that as the other. Nor is it wonderful if not all, whom our Apostle was about to heal, he straightway fully healed. Mark 8:20 For our Lord Jesus also, when a blind man according to Mark was brought to Him, that He might touch him and enlighten him, the hand of the blind man being grasped led him outside the village; and spitting in his eyes, hands being imposed asked him, if he saw anything; and looking he said, I see men as trees walking. Then again He imposed His hands upon his eyes, and he began to see, and was restored, so that he saw clearly. Whom He could cure all at once with one word, by little and little the Lord cures, that He may show the magnitude of human blindness, which scarcely and as by degrees returns to the light; and indicates His grace to us, by which He aids the single increases of perfection.
ANNOTATIONS.
CHAPTER IV.
Various miracles done in the month of July, August and following.
[26] Two blind men are healed and as many contracted, On the day of St. Margaret, many being present, he illuminated the eye of a certain one of the County of Siena of the castle of Montella, by name Anarcescellus. On the eleventh day entering July, while Matins was said, he healed a certain Andrew beyond Bella-villa of Campania, who had had his right hand and arm contracted for fifteen years, as he himself said. But the infirmity of this Andrew and the duration of the infirmity became more fully known to us, from the scar and signs of the arm, and the assertion of the noble Clerics and laymen of that country, who when they had seen and known him infirm in the land of his nativity, and at the Burg of St. Christina saw him healed, held it for a great miracle; and straightway praising God, who alone does marvels, they came to the sepulchre of the Martyr: and there praying nights and days, more than a week they persevered, declaring to all who wished to hear, that Andrew had had a dry and contracted arm. Afterward from a certain woman of Castro-Turris, which is in our Bishopric, he most manifestly drove away a demon. On the same day on which he healed Andrew, of whom it has been said, the Mass being finished one contracted was cured: and sight restored to a certain girl, niece of Benedicto of the region of St. Constantius, who for the space of four months had lost the light of one eye. Master Donadeus, an excellent worker in wood, while he was cutting a certain beam, oppressed by the mass of the beam, for four years walked so bent, that walking he almost touched his knees with his mouth: but coming to the sepulchre, and asking mercy from the Martyr, obtained the grace of full health: and he is of the region of St. Andrew.
[27] and a woman. A certain woman, by name Bona-femina, of the region of St. Juvenal, whom God by His hidden judgment had long since deprived of sight, on the fourteenth Kalends of August, the Bishop and the whole Clergy being present, received the light: whence then first the Bishop and Clergy at her illumination sang the hymn Te Deum laudamus. In his sermon the Bishop reputed this for a notable miracle, that that most blessed Martyr inviting harlots in dreams to the kingdom of heaven, as from their confession he had received, converted them to the cult of religion. To this the same Bishop sitting in the assembly related, A captive is freed that when the Lord Farolfus of Corvaro at Monte-Marte detained a certain one under three locks in iron fetters, B. Peter the Martyr appeared in spirit to the captive, saying: Rise and go. Who knowing the place of his captivity very fortified, and himself shackled with iron bonds; utterly despairing of flight, not before he was admonished a third time took the road; to whom by the divine nod of their own accord the doors were opened, and so that captive and bound man most easily with his irons betook himself to his liberty. and one fallen from a height, When the son of Ildibrandinus Dalimani, of the region of St. Mary, fell from a very high cliff of Orvieto, in the very fall he began to cry out and say; St. Peter Martyr, help me. Straightway B. Peter seized him by the lock of his head, and so gently by the lock deposited him onto the plain, that the youth felt absolutely no harm. And when his mother cried out to him from above, thinking him to be standing near her; he replied from beneath the cliff saying: Behold I fell, but B. Peter deposited me on the plain very gently: and straightway sound and whole returning through the gate, the Bishop and Clerics wondering, the peoples praising God he was presented. When a certain woman of Torrecella, a contracted person is cured. the venerable man the Presbyter Benedict Prior of Stiolo and several other honorable persons relating, had lost the offices of almost all her members for many years, on a litter to the sepulchre of the Martyr she caused herself to be brought: and there for some days and nights persisting in prayer, was so restored to health as if she had suffered no infirmity.
[28] When from the sixteenth Kalends of August even to the twelfth Kalends, A light appears in the shield of St. Peter. in the shield of the Martyr, which in the church was hung up, by night now one, now two, now three, now four lights seemed to be kindled, and the same after some interval seemed to be extinguished; the throngs running together and wondering and praising God, some said these lights arose from the lit lamps, whose number ascended to one hundred twenty-four; others said, that therefore so frequently of themselves by material fire the candles and lamps were kindled, and in the shield appeared those gleaming stars, that men might be kindled in that Catholic faith which the Martyr preached. But the opinion of the latter seems to have prevailed, because the lower lights did not seem to be so disposed, that the shield in any part of itself could receive light from them: and because the lamps being extinguished the aforesaid lights like stars shone in the shield, and the lamps being lit that light sometimes appeared not in the shield. On the third Kalends of August we saw another thing, Contracted women are healed which seemed more wonderful than all the preceding miracles. For now there had passed fourteen years and more, when a certain Lombard woman came to Orvieto. She carrying two little benches in her hands, creeping upon the ground, her shins, legs and feet leathery she dragged after her. And when for some years she had so crept upon the ground, from what she had sought door to door she bought herself a little ass, which carried her until the appointed day. She while on the fourth Kalends of August she slept in the hospital of St. George, which is with us, our Martyr a third time appeared to her saying, Rise. When at the first and second time she believed not, the third time admonished she rose; and without any human aid stood erect on her feet; and trembling entered the city, coming to the sepulchre of the Martyr: on the second day her soles were consolidated, her legs strengthened, so that now to this it seems she was never infirm. On the same day he healed two women of Viterbo, of whom one was of Plano-Scarlani, for five years bent, who lay nine days before the sepulchre before she was healed. The other woman had both hands wholly dry, who ten days had been with the Martyr. Of the first infirmity the witness was Donadeus Vigilia, Rainaldus Boccabovis, and several others. Of the second infirmity, who was infirm in her hands, the witness was John brother of the Lord Dominic, who had brought her from Viterbo, and the Lord Dominic and many others. Witnesses of the health are we, who saw them and knew them to be sound.
[29] On the following Sabbath from a certain woman, who according to her assertion had long dwelt at Rome,
he drove away a demon. likewise contracted and blind persons. On the sixth weekday before the feast of St. Mary he healed a certain one, who was contracted: and two blind men he illuminated; one of Ficulle, who was called Daniel, who had been blind for five years. The feast of the Assumption of B. Mary in so great joy did our Bishop, the Clergy and his people celebrate, in how great it was not celebrated in the times of our fathers and grandfathers; but the gladness was turned into mourning, and the joy into sorrow: for so great a scandal arose on that day between the household of the Bishop and the Canons, as before had not arisen. I know not whether on account of this, or on account of another hidden judgment of God, from then the lights ceased to be lit of themselves before the sepulchre, nor were they seen afterward to be lit, except on the feast of B. Severus, which is on the Kalends of October, when before almost every day it was lit. On the octave of blessed Mary the son of John Amoroso was stretched out, a little boy contracted almost from birth and wholly lost; to which John frequently the Martyr appeared, saying that he should carry his little boy to his sepulchre to be healed. On the second weekday after the Octave of B. Mary he illuminated the sister of the noble man Peter de Fractaguida, who for three years and more had been deprived of her sight. When the said Peter Porcarius, who formerly, as he said, had been a servant at St. Andrew of Laon in the Archbishopric of Sens, had his eyes so turned about in his head, that from one he had little, from the other no light, and scarcely his pupil appeared; from that time in which our Martyr suffered, frequenting the sepulchre in prayer with devotion he persevered: and when all of us despaired of his health, yet he himself always hoped, and on the feast of B. Calixtus presented himself sound and whole in our Chapter.
[30] When a certain Castellan of Lerona was incredulous of all these things, 2 Blasphemers are blinded: and said that the Martyr had been a sinner, nor could any blind man through him be illuminated, forthwith he was struck with blindness; nor did he receive the light of his eyes before publicly he confessed his sin to the Bishop. But when he came to the sepulchre of the Martyr, and before all confessed his offense to the Bishop, without delay he received health. Likewise when a certain Noble of the city of Bagnorea wholly did not believe these things, but rather in derision and contempt of the Martyr said, that he had a certain blind ass, that he wished to lead it to the sepulchre of the Martyr, that on that ass he might experiment, and prove the power of the Martyr, whether he could illuminate the blind; he too lost the light of his eyes, and was burned with so great a fire and pain in the eyes, that he could by no means rest in anything, repose, nor have any quiet. Coming therefore to the sepulchre on the fourth Kalends of October, and confessing his sin to the Bishop, swearing also that so in truth it was as we have said, straightway he lost the fire and pain of the eyes, but had not received the light on the Kalends of October, when this writing was composed.
[31] A certain girl, daughter of John Agnes, of the city of Bagnorea, had so lost the use of her members for a year, The use of the members is restored. that in no way could she rise. Her father devoted her to our Martyr, and for twenty-five days before his sepulchre caused her to lie. She then not being freed; as if despairing of her health, he led her back to her country. But when on a certain night she lay, she heard a voice saying to her, Rise. She thinking herself called by her father, replied: Father, how dost thou command me to rise, when thou knowest me infirm? and that I have no power of rising? To whom her Father said: I did not command this, nor did I call thee. And when she had again slept, the Martyr appeared to her saying, Rise and stand upon thy feet, because I have freed thee. Straightway cheerful made sound she rose, and wherever she wished well sound she walked. When Peter Galdie, a citizen of Bagnorea, had a son by name James, The infirmity of a leg is cured, who in his leg suffered an incurable infirmity, since the bones of the leg made great openings, so impeding the young man, that he could go nowhere unless he were carried by one or two persons; divinely inspired, he sent him to the Martyr through his mother; and there the youth with his mother at the sepulchre with many tears praying lay for three days, and through the mercy of God and the merits of the Martyr from the infirmity, which he suffered, so recovered, that he is in no pain at all, scarcely the scars of the openings appear, and the youth aided by the small help of a staff competently walks. But the places of the leg, which were deprived of bone and flesh, had not yet fully received their filling when we wrote the miracle. The youth was healed in the year one thousand one hundred ninety-nine, in the month of December: the writing was made in the year one thousand two hundred, the fifth day entering January. On the fourteenth Kalends of April, the bones being restored, I saw him walk well. The son of James of Castro Lubriano of the Bishopric and county of Bagnorea, from his beginning suffered a spasm; whence his father a physician, on the fifth day after his birth, cooked him between the shoulder-blades. The boy was freed from the spasm, the pain remaining from the spasm. but he held so great pains from the cooking almost even to sixteen years, that he could be fit for doing nothing. But when about to make an offering he came to the sepulchre, more vehemently than usual it afflicted him: but as if saying the last farewell it in no way afterward touched him, and from then he was made most sound, as from the mouth of the freed man himself I received and believed, since he was a man rich, discreet and of very good opinion.
[32] The Bishop of the city of Rome Innocent committed a certain case, which was being tried between the Abbot of St. Salvator of Monte-Acuto, and the Prior of the Holy Trinity of Pio, to our Venerable Father Richard Bishop of Orvieto to be decided. And when the aforesaid Prior being summoned had come to the presence of the said Bishop, and a respite being received was departing from him, at Marsciano he began to pour forth vain and idle words concerning our Martyr, not believing that the divine power, on account of the merits of our Martyr, wrought the miracles which were said. Whence certain of the people of Orvieto hearing these things, were vehemently indignant; The iliac passion being inflicted on one detracting from the miracles, but for the reverence of the Roman Church by whose command he had come, and the love of the city of Perugia which they affectionately loved, they patiently bore it. But He who leaves no good without reward, and no sin without penalty, the aforesaid Prior having returned to the case, and in Orvieto being so afflicted with the iliac passion, that he wished rather to die than to live, granted this, that of the incredulity which he had had, and the words which he had said he should repent, should cause a waxen image to be made in sign of the devotion and faith, which lately he had obtained, and should send it to the sepulchre of the Martyr: but before the offering went out of the lodging of the Prior, before the image came to the sepulchre of B. Peter the Martyr, in heaven the prayer was received, and wholly on earth he was freed from the deadly passion by which he was held.
[33] A certain Florentinus, on account of the misdeeds which he had perpetrated being captured, and plunged into a very deep pit, A captive is freed, when by night watching as if certain he awaited the morning hanging, began to invoke the help of the blessed Martyr. He being lulled in spirit the blessed Martyr appeared, saying: Rise, withdraw. Straightway the fetters were loosed, and he being lifted up was placed outside the pit of the prison, and the door of its own accord was opened, and the gate of the house: and so the captive Florentinus going out, took a chain on his neck in sign of his deliverance, and from Florence even to the sepulchre of the Martyr, manifestly praising God and the Martyr, carried it around his neck. A man of great race and great riches, Count Strobulus of Mezanello, the sciatica being cured when he was most grievously held by the sciatic passion, invoked the help of B. James and of many other Saints: but he was not freed before he vowed himself to the blessed Martyr Peter. But from when he made the vow, he said that with all his mind, with all his strength, he would serve God and the holy Martyr Peter, if he should rescue him from the infirmity by which he was held. Straightway, as we learned from his own relation, he was so bettered, that erect he walked well, and after the wonted manner competently mounted a horse and by riding without harm came to the sepulchre of the Martyr. And there for a very long time glorifying and magnifying God, and most affectionately bewailing his sins, he prayed the Lord, that, as in his own body He had wrought a visible miracle through the merit of the Martyr, so in some other one himself being present He would show the power of His majesty; that thence his faith might grow more, and he might more confidently preach the divine miracles to others. He so standing, lifting his eyes on high, crying out with a voice, many being placed before, forthwith himself and many beholding a light was kindled in a lamp, which before for many days had not burned. Straightway with hands raised to heaven, together with others who were present, they began to praise and bless God, who so great things frequently wrought through the Martyr: and so the aforesaid noble man, rejoicing and exulting returned to his country. A certain woman of Bagnorea, for four years contracted, and a woman contracted 4 years is healed. coming to the sepulchre, and there long persisting in prayer, was restored to full health. Her I the writer did not see, but that so it was the Presbyter Albert, a religious man, who kept the sepulchre, and other Presbyters relating, I learned.
CHAPTER V.
Miracles wrought in the year 1200 even to the Octave of Easter.
[34] Berardus, son of the noble man Martin of Agello, but also himself no less in morals, beauty, virtue noble, A blind man illuminated when he so utterly lost the light of his eyes, that he saw not even the very white horse which he rode, nor recognized anything else by the sight of his eyes; long before he came to the matrix church, where the body of the Martyr was laid up, for the reverence of the Martyr descended from his horse, and led to the sepulchre most devoutly placed his head and body, as he could, under the sepulchre; praying and with many tears confidently asking, that He would render him the light, for whose faith the glorious Martyr Peter by the swords of the impious heretics had died. A small space of time being interposed, when from the multitude of tears his whole face was wet, and he so unceasingly and affectionately prayed; his prayer was heard, and the light which he sought he received: and most grateful to the saint, and straightway he rose, and with hands and eyes raised to heaven, took a bundle of burning candles from the hand of his servant, and held it before the sepulchre. And when it was said to him by Matthew Prior of the greater church, that he should let the candles be applied to the candlestick, because the melting wax burned his hands; he replied that the burning was sweet to him, and that he was ready to undergo any labor for B. Peter, who had restored to him the light long lost. And when it was the third weekday, which is before the beginning of a Lent, on which secular men more than usual are wont to gorge themselves,
invited many times by the above-mentioned Prior, he always replied that he was wholly full of joy, nor could he take any bodily food: and so he passed that whole night before the sepulchre, with a fasting stomach sleepless. And when on the following day he saw the ladies of the city, but on account of the sight of women suffered a diminution of light and as a youth was somewhat more than just delighted by their aspect, the light which he had received in part he lost: but returning to the sepulchre, the aforesaid offense with all his heart bewailing, he received a clearer light than from infancy he had ever had, and seemed to have his very eyes larger. To his fellow-soldiers of the city who before had had him known and a friend, testing whether he saw clearly, among other proofs he said; Cause a needle and thread to be brought to me, lest your faith concerning my Lord St. Peter waver. By chance a certain furrier offered a certain needle, most fine and most narrow, with a thin thread; in no way thinking, that Berardus, or another of most keen sight, by night placed far from a candle, could put in the thread; the penitent sees more keenly than before: Berardus putting the thread into the eye of the needle without difficulty, all who were present greatly wondering, since several stood near the candle, nor could any present put in the thread. And when all asked, whence this happened; Berardus replied: With the eyes, with which I came forth from my mother's womb, I did not see so clearly: but these eyes and this brightness of light my Lord St. Peter restored to me. On account of this many were made believers, who before concerning the fame of the Martyr were mad; and there were converted those who before, as is believed by some, had been persecutors of the Martyr.
[35] Another Martin of Arezzo, who of the light of one of his eyes, as he himself related, likewise another. was deprived for two years, from when he came to the sepulchre of the Martyr, forthwith was freed. a wounded knee is healed, A certain soldier's son of the city of Arezzo, when on account of a fall he had been injured about the knee, and had experienced the medicaments of many physicians, it happened that whence health was hoped the infirmity grew, and that from the incisions made the young man could not hope; coming to the monument of the Martyr, his injured hip wonderfully divided itself, and the young man almost sound departed. The noble man Fatucius Marini, when he had seized a certain rustic of his of Sermognano, a bound man is freed. who had come to visit the sepulchre of the Martyr, shackled his feet with iron bonds, but bound his hands with hempen ropes, and so his hands and feet being bound cast him into the vault of a tower above. When the rustic had slept, the Martyr called him, commanding him, that he should descend from the tower. He not believing himself loosed, again heard the Martyr saying to him: Rise, withdraw. And forthwith the bonds were loosed from his hands, and from one of his feet the fetters were loosed: and so he, like another Jeremiah, a little cord being made of old rags, descended from the vault of the tower and departed. And when he came home, and his neighbors and parents could not draw the iron from his other foot, and they deliberated to send to Bagnorea for e a saw, one of them said: What is it that we do? Cannot He who broke the bonds of the hands, who from the fetters loosed the other foot, also break this iron, that he be wholly freed here? Straightway a certain little boy approaching, and without delay without effort touching the iron with his hand, the bond of the fetter was loosed.
[36] And in these days after the wonted manner the lamps were frequently lit, as nobles and several assert, the lamps lit of their own accord, who testify that they had seen them frequently extinguished, and wholly extinguished so often relit, and emit vehement and great flames. And when the lamp was near the ground, set under us who were in the Choir, so that nothing in it could be concealed from us; we began to treat what this was: nor could we find anything else, except that the Omnipotent wished to be served from oil, and the minds of men to be kindled into His service. About the ninth hour on the same day many being present another light was miraculously kindled. On the Sabbath before the Sunday of the Passion, a certain woman full of days, who for eight years had had almost no part of her body except her head in her power; commanded the noble man Peter Civitellae the Presbyter, whose Parish she inhabited, a sick woman desiring to confess, that either then or on the following day at high morning he should come about to give her penance. And when he, as we learned from his own relation, impeded by various divine and human affairs, delayed even until after the Mass of the Lord's Day to succor the aforesaid woman by penance; behold the woman stood before the aforesaid Presbyter, saying, that B. Peter the Martyr in white garments had appeared to her; she is healed by St. Peter appearing: and while she lay in bed after the wonted manner, had commanded, that she should rise; and so that she was wholly and fully healed: and so she confessed her sin. O wonderful and admirable virtue of God and wisdom of God! The infirm soul could not have a sound body, but from when the woman disposed to confess, the Pitier of all did not wait that she should confess, but straightway the woman washed away the filth of the soul, cleansed by the water of saving wisdom. What she could she did, she commanded the Presbyter, that he should come to her about to give penance, because she could not go to him, oppressed by the weakness of her whole body. The Presbyter being negligent, B. Peter was solicitous for her; and as he had before healed her in soul, so straightway he healed her in body; and sent her to him, who being called had neglected to come to her.
[37] On the Sunday of the Passion f, when almost more than four thousand men were in the greater church, again a lamp is lit. the Offertory of the great Mass being said, there was a great murmur in the people, of those coming to see the miracle of the lamp which was being lit. Among whom also I the writer, the spirit being led by the motion, came; and with a multitude of men I saw the lamp often and much smoking flame. On the following day, A mute man speech, that is the second weekday after the Sunday of the Passion, a certain man of St. Salvator of Monte-Acuto received speech, who for two years and a half had been wholly mute. A certain man, by name Rainerius of g Monteclello, with his wife for recovering the sight of his son, whom for more than a year and two months he had lost, a blind man receives sight. whatever he could he spent on physicians. And when he saw all physicians fail in the cure of his son, together with Meldina his wife, who also was the mother of the little boy Roland, they brought the little boy himself to the Martyr, hoping and asking, that as he had healed many others, so also he would heal his son. Prayer being made through the night and day, sight was restored to the young man, so that he saw as clearly as he had ever seen: and this was done on the second weekday after the Sunday of the Lord's Passion.
[38] Likewise when on the Sabbath before the Passion a certain man from beyond the mountains, ensnared by several and grave crimes, asked penance from the venerable Father Richard Bishop of Orvieto being sound and whole, Having confessed his sins he is preserved from a ruin, saying that the quarry, in which he labored, was shortly about to fall, and that the peril of death threatened him, if B. Peter did not free him; the Bishop occupied with other things deferred to give penance, but the stone-cutter on the following second weekday more strongly insisted, and so far insisted before the sepulchre of the Martyr, until the Bishop knew the contrition of his heart, and heard his confession; and after a canonical admonition, and a penalty lawfully designated, bestowed his blessing. After a very few blows made on the stones, upon this man h the cliff fell, but it falling he who was to be crushed, called B. Peter to his aid; and so miraculously the immensity of infinite stones oppressed him, that it harmed him in nothing. his companion being crushed. But his companion, who that day had not visited the sepulchre, nor had confessed his sins, was so crushed near him, that no members or bones remained together.
[39] On the Holy day of Easter, a certain one from the plain of Ravenna presented himself to the Bishop, A blind man is illuminated. saying that for many times back he had lacked the benefit of light; that to recover the light he had gone to B. Peter the Apostle, and when there he could not enjoy the wished-for light, he said that he himself had offered himself with heart and mouth to B. Peter the Martyr; and when he entered the city of Orvieto, in the very entrance of the gate he had seen the light fully. On the fifth weekday, which is in Albis, behold a copious multitude of Soldiers with wallets and staffs (as is the custom to go to B. Peter the greater Apostle) when the first little bell was rung for Vespers, entered the greater church, among whom was a certain noble, by name Captain, with several others, who the middle finger on occasion of a certain woman, The contraction of a finger is cured, whom a year and eight months before he had taken, had so bent, that now he had made a pit in the middle of his palm, from which he could in no way move the finger. He straightway when he prostrated himself before the sepulchre with all his heart, before the second bell ceased to sound was so restored to health, that he had greater power of extending and contracting than in the others. Him we saw sound; but of the Nobles who were with him and by the relation of many we learned, that so it was true as they asserted.
[40] of an arm, On the following sixth weekday a certain woman of the castle of Panicale, which is in the County of Chiusi, was healed, who had her right arm so contracted, that she could not in any way raise it or separate it from her side. On the same day when the people of Todi, many males and females, young and full of days, the people of Viterbo and citizens of many other cities had come to see the sepulchre, and to know the marvels which were done; with all the neighbors came a certain Castellan of the Castle of Tusculano, of a leg, with his son as it seemed twelve years old, who from the first years of infancy had had one leg distorted, and a dry arm, not able to raise it, or lower it, or extend it in any direction. Wonderful to say! straightway when the father entered the church with his son, soon when he touched the sepulchre, like the Evangelical woman, who suffering a flux of blood touched the fringe of the Lord's garment, the boy felt the virtue of the Martyr: the leg being erected, the arms healed, he began erect, with hands raised to heaven, like a prudent and wise man, to go around all the altars of the church: and with the neighbors, acquaintances and friends, and men of various nations and tongues, who there had flowed together to pray, with many tears for excessive joy to render praises to God. Matt. 9:10 On the octave of Easter the men of Civitella of Massa, of the County of Todi, of the hips. commonly all came to the greater church for the reverence of the Martyr, bringing a great and most beautiful candle, for this
that a certain fellow-villager of theirs for three years had had his hips applied and joined to his buttocks, and from them wholly inseparable. Straightway when by the mediation of their Chaplain, he asked the Martyr for health, he was restored to full health: and sound and whole, with his Presbyter and people, presented himself to the Martyr.
ANNOTATIONS.
CHAPTER VI.
Other miracles adjoined by other writers.
[41] Because every good thing brought into public notice more beautifully shines, lest the lamp of the miracles of our Martyr be set under a bushel but set upon a candlestick it lie open to all; certain things which by Master John, the fount of the knowledge of letters, were omitted, and after his death coruscated, we have judged fittingly to be declared. In the year of the Lord one thousand one hundred ninety-nine, in which our Martyr, There are cured of a hernia one the stole of mortality being laid aside, was aggregated to the assemblies of the Martyrs in the heavenly fatherland, the son of the late Anselm the physician, a man provident and discreet, a true cultivator of the Christian faith, very much learned in medical science, while he tarried at Bologna in the study of letters, so labored with the vice of a fracture, that the counsel of various physicians being had, he had utterly despaired of health. And when he compassionated himself, watered with abundance of tears, the fame of B. Peter the Martyr came to his ears, divulged in various parts. But he giving faith to those things which he had heard preached concerning the Martyr, began with heart and mouth tearfully to implore his suffrages, that through his merits God would grant him the wished-for health. But after a few days he enters the church about to pray, and pouring devout prayers to the Martyr, joyful brought back the joy of the health bestowed. Fourteen years after the death of the Martyr now elapsed, the son of a certain noble Lady of the city, had incurred the passion of the aforesaid infirmity. But his mother laboring in vain in the counsel and help of physicians, from the aforesaid man, and another, by name Albertino, instructed laudably in medical disciplines, humbly asked counsel. But he beholding the boy's disease, with which he himself by experience had been oppressed, said that he could not heal him, unless God should show about him His virtue of goodness miraculously through His Saints. From his counsel at length, relating himself to have been freed from the same infirmity, through the glorious merits of the Martyr; the mother confidently obligated her son to B. Peter the Martyr by a vow, and the boy shortly received the benefit of celestial medicine. But the said Albertino was ready concerning his health to make faith before the supreme Pontiff by an oath; and concerning the health of the boy with his noble mother he asserted he would do the same.
[42] In the year of the Lord one thousand two hundred sixteenth, about the end of April and the beginning of May, on account of the coming of the Lord Pope a Innocent the third to the city of Orvieto, Pope Innocent being at Orvieto, a copious multitude of peoples assembling, the providence of God wishing to diffuse the fame of His Martyr among various nations in the world, and to certain Romans and Campanians, who the Martyr while he lived in the flesh by no means loved (because it is a natural vice for citizens to envy citizens, and the conversation of neighborhood is wont to minister the tinder of discord, and virtue is wont to beget envy) for reproaching their incredulity and hardness of heart, deigned to show various miracles. On the last day of the month of April Rainaldus Benedicti, there are healed, a sick man of 4 months, a citizen of Orvieto, when for the space of four months he had lain on the bed of sickness, destitute of the help of physicians, by a vow in the evening vowed himself to the Martyr humbly and devoutly; and so great firmness of convalescence received in the night, that in the morning he came to the sepulchre, carrying a waxen image with his own hands with a devout mind.
[43] contracted 16 years, On the second day after the miracle already premised, a certain miracle happened, manifest especially to all the citizens. For Guido Riczuti, when he had his hands for sixteen years so contracted, that he could not adapt them to the uses of human office, in the public forum was set out for the merchandise of pot-herbs to be sold: and when he sold the pot-herb to those wishing to buy, the buyers put coins into his purse. He coming to the sepulchre of the Martyr humbly and devoutly, shortly felt in the extension of his hands health. But when this miracle came into public notice, all began to render the proclamations of praises to God and the blessed Martyr joyfully. For making faith of this miracle fifty-four men, of good opinion and fame, who especially had been conversant with the healed man, caused their names to be reduced into writing, which they showed me R. with the highest joy, and afterward with them I presented it to our Bishop. They wished before the supreme Pontiff concerning this miracle to be established to deposit their oaths; but with great instance they could not obtain any entrance to him.
[44] bent. On the third weekday through His Martyr God showed a manifest miracle, which is not to be passed over in silence. For a certain boy reaching ten years, of the castle of Sermognano of the diocese of Bagnorea, by name Severinus, when from his birth he had been destitute of the office of walking, bent to the earth, contrary to the course of nature using little stools with his hands, and rolled to the earth on his knees, wretched wretchedly begged, asking alms more by act than by voice from individuals. Whose misery Ugolinus de Graeca compassionating, in his house ministered to him the necessaries of life. He bent coming to the sepulchre of the Martyr, before a not small throng, on the third day of May, new received the new office of walking. Of this most evident miracle both Clerics and laymen all the Catholics of the city can bear testimony to the truth. On the same day a certain boy of Adriano received, lying at the sepulchre of the Martyr, the new office of walking.
[45] On the same day also a certain miracle happened, which for many times with us had not been manifest. a lamp lit of its own accord: For when in the greater church a very great throng had assembled, a certain b taper alone placed in a certain iron grating, distant almost four paces from the ground, was lit, the virtue of the Lord doing it. And when all manifoldly wondered concerning the lighting of this kind, and that taper contained in itself little oil; certain ones the said grating the rope being loosed setting on the ground, to which a long time being passed it had not been let down, presumed to put oil into the burning taper, and straightway the taper was in part broken. Behold how well God almighty, wonderful in His Saints, by the insignia of miracles the cause of His Martyr, for repelling hardness of heart and spite, which even after death rests not, to be abolished, and the hearts of the faithful to be converted, deigned from heaven to allege, after the manner of our Lord Jesus Christ, who the dropsical man on the Sabbath day before those skilled in the law restored to health. Luke 14:2 He moreover before a throng raised Lazarus from the dead, and a throng coming to meet Him, and certain Gentiles desiring to see Him, asked glorification from the Father and merited to obtain it, as blessed John in his Gospel most openly protests, as if he should say openly for the Martyr by alleging: And if you believe not the words, believe the works, because unless this man were from God he could do nothing. John 11
[46] In the year of the Lord one thousand two hundred sixteenth, the tenth Kalends of June, when certain citizens of Orvieto, visiting the thresholds of B. Mark, were sailing on the Po a great river; The peril of shipwreck removed. the same river so by rain-waters began to swell immensely, that almost the whole natural channel being left through the slope raging it rushed over ruinous places. And when the sailor, the ship being left, which then as it were sustained the peril of shipwreck, inclined on the other side, with many others enjoyed the protection of swimming; those who had remained in the ship with others terrified, began to say and cry out: St. Peter Martyr, help us. At this voice the said ship, which was being carried to destruction, so firm remained as if it were pressed by the weight of an anchor. Then the sailor with others set in the crisis of death returned to the refuge of the ship, and the ship directed against the waves of the raging river, so returned to the wonted channel, the divine virtue aiding at the invocation of its Martyr, as if it needed the help of none. But sound and whole, escaping the peril of death seen, to the honor of God and of His Martyr, on the Holy day of Pentecost, carried a waxen little ship to the greater church. Blessed Peter Parenzo died and was buried in the year of the Lord one thousand one hundred ninety-nine, the twelfth Kalends of June.
[47] d In the year of the Lord one thousand three hundred seventeenth, on the second Sunday of the Lord's Advent, I Vannes Putii of Pisa, Presbyter and Notary, Canon of the Church of Orvieto, having a certain brother of mine in the flesh, by name Cintius Putii of Pisa of Orvieto, infirm in body, of whose life it was wholly despaired, according to the signs which appeared in him in all things, and the opinion and judgment of all the physicians, who stood by in his cure; having recourse confidently with tears to the throne of grace and mercy of Jesus Christ, A dying man a vow being made revives. and of the Most Blessed Mary the Virgin His most glorious mother, and to the merits and prayers of the Saints, and recalling to memory the miracles and graces, obtained and done through the merits and prayers of B. Peter Parenzo the often-written Martyr, whose most holy body rests in the greater church of Orvieto; prostrating myself on the ground with tears, and on bended knee praying most reverently I asked of the said Most Blessed St. Peter Martyr, that by his holy merits and prayers he would obtain from God, that my said infirm brother, laboring in his last extremity, He would restore to me and to our mother, and to his daughters alive with his former health: whom indeed we thought and reputed already dead. And to the same Most Blessed Peter I promised and vowed (yet reputing myself unworthy to ask the said grace) if he should obtain the said grace and mercy, that I would subscribe these things and the said miracle with my own hand, near the other miracles of that glorious Martyr, for the certainty of the present and the memory of the future: then cause the said miracle and also the infirm man to be painted in the aforesaid church of Orvieto, and often to say these things and bear testimony to the truth. Which vow being emitted and made, the mother and other kinsmen and friends keeping watch over him by night sleep seized; and at length rising from sleep, the same man laboring in his last extremity, they saw by a sudden change wholly freed from the sickness, without sweat and disturbance or ecstasy. And these things for the firmness of the truth and the honor of the Martyr
with my hand I have confirmed and written out.
The place of the Notarial ✠ sign.
ANNOTATIONS.
APPENDIX
Concerning the Translation made in the year 1660 and the present-day cult.
Peter Parenzo Martyr, at Orvieto in Etruria (St.)
FROM A MANUSCRIPT INSTRUMENT.
[48] In the name of God, Amen. On the day XVI of November 1660. Whereas the city of Orvieto, which from ages past more often, and in our own most recent times, the whirlwinds of wars, the dearths of provision, the epidemic plague, The people of Orvieto wishing to render thanks to their Patron, and the rest of the graver afflictions if there are any has happily escaped; let it hold for certain that this happened more than from the circuit of inaccessible cliffs and from the indefatigable providence of the citizens, from the protection of those, who resting in the bosom of beatitude, from heaven by assiduous prayers with God consult for our salvation. And since among these is worthy of peculiar note St. Peter of Parenzia, who not only presided over this city by rule and example, but also for the Catholic religion gloriously poured forth his blood on our soil: the citizens of Orvieto, exceedingly mindful of his excellent virtues and prodigies, had nothing more at heart, than by that signification of a grateful mind which they could to repay the immortal benefits, derived upon themselves from the most holy man. These things considering in mind, and directing the keenness of mind to the nearer manner by which they could accomplish this; no other better offered itself, than the amplification of the cult of the sacred relics of the holy Martyr, from which both the brightness of his name, and the imploring of his help long intermitted should revive.
[49] they decree that the body should be placed more honorably, Animated therefore by the singular piety, and exceptional propensity in divine things of the Most Illustrious and Most Reverend Lord Fr. Joseph della Corgna Bishop of Orvieto, they besought of the same, that he would permit the arguments of their devout will toward St. Peter of Parenzia, as the most beneficent Patron of the whole city of Orvieto, parent and defender, to come forth into public. Therefore the above-praised Most Illustrious and Most Reverend Lord Bishop, a colloquy being had with the Most Illustrious Lord Chamberlain and the Lords Overseers of the fabric of St. Mary; ordered the most sacred bones of St. Peter, from the place in which they were situated to be removed, and in a more opportune one and obvious to the eyes of the faithful to be placed, which it was decreed to be in the chapel named Nova-ara; in which is placed a marble effigy of Christ lifeless and hanging from the bosom of His mother.
[50] And because this removal and successive replacing ought to be preceded by a legal recognition of the same bones: whose bones the Bishop hence it is that in the year 1660, the XIII Indiction, but on the day Thursday, the XVI of the month of November, the same Most Illustrious and Most Reverend Lord Joseph della Corgna, Bishop of Orvieto; in the presence of the Lords, the Archdeacon, Sforza the Treasurer, John Paul Phoebeus the Archpresbyter, Vincent Bucciosante the Penitentiary, Flavio Magonio, Hieronymo Spadentio, Joseph Durante, Philip Gualterio, Canons of the Church of Orvieto, and very many Priests and other seculars, opened the chest, in which are preserved the bones of Divus Peter of Parenzia: recognizes individually, Nov. 16, and so were found all the bones, examined by the said Most Illustrious and Most Reverend Lord Bishop; namely, the whole entire Head, two shoulder-blades, one leg, one arm, the other leg, one hip-bone, and the other of the hip, one spine of the back, the other arm, the great breast-bone, another part of the flat bone, six long and thinner parts, other parts of bones to the number of one hundred sixty-four, three teeth, one chart, on which was written: These are the bones of St. Peter Parenzo of the City, the Podestà of the city of Orvieto, slain by the Patarini; fragments of bones to the number of fifteen, and a quantity of ashes. And the examination being made the said chest was closed and replaced in its place, the Witnesses being employed the Lords Ascanio Polydoro, and Alexander Auveduto.
[51] On the day Saturday the XVIII of the same the same Most Illustrious and Most Reverend Lord Bishop, on the 18th transfers them into a new chest, the bones being removed from the old chest, placed them with the said little chart with his own hands into a new chest, which closed and sealed the Most Illustrious Lord Count Pantaleo Saracinello Chancellor of the Reverend Fabric, and the Lord Chancellor of the Most Reverend Chapter, on the 19th places it under the altar. the abovewritten Lords Canons and the Witnesses and others being present. On the day Sunday, the XIX of the said month, there was made a solemn procession: in which was carried the said chest, and after the procession placed under the altar named della Pieta, the Lords being present, Count Ascanio Polydoro and Alexander Auveduto, and a great multitude of the people.
[52] Thus far the Acts of the translation, from the public archive described for us, under the name of Ovidio Fauchini, its annual veneration, Notary of Orvieto being asked, expressed in the margin: to which from a manuscript instruction moreover sent there is added, that the aforesaid new little chest is of gilded wood, which on May XXI is exposed to the veneration of the faithful on the high altar, whence, after the solemn Mass there celebrated processionally it is carried through the city. But the rest of the year, the same little chest is preserved in the lateral chapel of the Cathedral church named the New Chapel, under the altar which is called della Pieta, and the adornment of the place. in which a noble marble work superimposed is beheld by a notable artist once, Hippolytus Scalptia of Orvieto, skillfully sculpted and elaborated, the image of our Savior taken down from the cross in the bosom of His Mother, with Mary Magdalene kneeling and kissing the feet of the Redeemer himself and groaning; and Nicodemus standing, bearing the ladder, nails, hammer, and the rest of the instruments of the Passion of Christ; the whole carved entire from a stone of Parian marble, expressing it to the life. And the said little chest through a gilded iron grating, in the front face of the aforesaid altar, having a wooden frontal engraved and gilded, is looked into. But there burns day and night a lamp within before the body: and the feast of the aforesaid Translation every year in the Cathedral is celebrated with the recitation of the Office under the rite of a Double.
ON BLESSED JOHN BONVISI
OF THE ORDER OF MINORS OF THE OBSERVANCE, PRESBYTER,
NEAR ASSISI IN UMBRIA.
IN THE YEAR 1472.
PRELIMINARY COMMENTARY.
Concerning the finding and Translation of the body; and the Italian Life more recently published, whence is given a supplement to the older Latin one, taken from the manuscript of Marianus Florentinus.
John Bonvisi, of the Order of Minors of the Observance, at Assisi in Umbria (B.)
BY THE AUTHOR D. P.
Lodovico Iacobilli, in tome I on the Saints and Blesseds of Umbria, asserting that this Blessed John died on May XXI, seemed to us, rather to be followed at the day XIV of this month, on which Arturus a Monasterio had referred him: because on the one hand it was established to us, that this author of the Franciscan Martyrology read days at his own good pleasure, Referred to this day by Iacobilli, when he had nowhere found the proper ones noted; on the other we knew, that Lodovico, not wont rashly to dismiss the days defined by Arturus (although arbitrarily), unless he has a more certain author whom he follows. Such therefore he seems to have had in the present case, and perhaps the same whom he cites in the margin, Fr. Stephen of Bettona in the monuments of the church of St. Mary of the Angels. This is he whom in the book on the writers of the Order Wadding calls Stephen Tofius of Bettona (Stephen Tofii I read elsewhere), the author of a Treatise on the Indulgence divinely granted to that place, published in the year 1644, Minister of the Province of St. Francis, sometime also Vicar-general of the whole Cismontane Family, but twice in that very place Guardian, where this holy man obtained burial near Assisi, in the year 1472, and what is more also the honorable translation of the bones, more than forty years ago. Wadding in the Annals at the aforesaid year number 52 thus speaks of that matter. buried at St. Mary of the Angels, The body was buried before the chapel of St. Francis, in the burial, says Marianus, which between two is in the middle; perhaps wishing to intimate, that he is entombed between two sepulchres of holy men. In the year 1638, on the day XXVII of April, to build a very ample base for the pile to be set upon it, and in the year 1638 found over which a huge dome over the chapel of B. Mary of the Angels, the shrine to be venerated with the wonderful devotion of all, with a slow and lingering work still is to be covered, it was necessary to dig up all that area before the chapel of St. Francis: and there were found in a certain brick tomb, the frameworks of the bones of two bodies deposited, the flesh consumed, divided into distinct coffins, one a lower, the other a higher tier. They judged, who were present, the Minister of the Province and the Prefect of the building and the rest of the Brethren, the lower body to be of this most holy man; the upper of Cherubinus of Spoleto, inasmuch as he died later.
[2] Tegrimius of Lucca, Bishop of Assisi, power being received from the Congregation of Sacred Rites over which Cardinals are set, with the body of B. Cherubinus, took care that both bodies be placed in one well-made case, in that manner in which before in the aforesaid little chest it was found: namely the bones of B. Cherubinus in the upper part, a leaden plate being added, upon the board which covered the body of John, with this inscription; The bones of the venerable servant of God, translated 1639. B. John Bonvisi of Lucca, of the Order of Minors, found in this church of D. Mary of the Angels, before the door of the chapel of St. Francis, on occasion of the fabric, in the year 1638 on the day XXVI of April; and by the command of the sacred Congregation of Rites by the Most Illustrious and Most Reverend Lord Tegrimius Bishop of Assisi in this chest, in the year 1639, again laid up. Thus far the inscription. But that Translation was made on the day VI of January, to that part of the wall of the aforesaid chapel, which looks toward the door of the monastery, near the iron grating. Reverently and devoutly the Bishop kept for himself the right arm, and some teeth of his fellow-citizen Bonvisi, to be transmitted to the city of Lucca the fatherland of the blessed man. These things Wadding in tome 6, which was at Lyons nine years after the said translation published: at Lucca certain Relics of his. before which, in the year 1647 had been published the first tome of Iacobilli, writing the same things a little more strictly in Italian, from whose words, somewhat more distinctly than from the words of Wadding, it is understood, that the same is the chapel before whose door the bodies were found, and within which they were then placed again; not however above, but beneath the earth; namely the chapel of St. Francis: and of the two principal bones, of which the arm consists, one is preserved with the heirs of Bishop Tegrimius, the other with the heirs of Cardinal Bonvisi enclosed in gold, and held in great veneration, with certain other Relics of the same B. John.
[3] We saw passing through Assisi in the year 1659 on the day XV of December that very ample basilica, not yet brought to its summit, to which however within not many years it seemed it could be brought, except perhaps the dome, to be raised to a greater height, above the old little house called of the Portiuncula, in the very same manner, in which within and beneath the basilica
of Loreto is contained the holy little House, brought from Nazareth across the sea: and with no less concourse than this, that one also is frequented, on the day of its Dedication August II. But because all the cares of those Fathers, and whatever of alms can be collected is derived into the finishing and adorning of the begun principal work; to which also in this year 1683 I understand not a few things still are wanting; it is by no means to be wondered, that neither did we see there any more august and more adorned monument of the said Blesseds; nor in so many years now passing has the piety of the Most Illustrious family of the Bonvisi contrived anything, to the honor of this their fellow-countryman. Whensoever this shall be done (for I scarcely doubt that it must be done at some time) I hope it will be indicated to us, about to treat at August IV of B. Cherubinus aforenamed, with whom John we presume by good right will have common increases of veneration and cult. But in the twelfth year after John Cherubinus had died: it is uncertain when the older translation was made. whom whether from the beginning for the merit of his holiness the Brethren judged more honorably to be entombed with John; or whether the bones of both, after the courses of some years were first collected into one place, I have not whence to define. That some elevation of the bodies preceded, persuades the so certain knowledge of each as a Blessed, after a whole century and a half and more: and this in their uncovering renewed the leaden plate added formerly to each body, then likewise found, as testifies he who had added it the above-praised Stephen Tofii, whose Italian words (for the book I do not find here) the present Guardian of the place transcribed for us, being asked by the Most Illustrious John Claude Bonvisi, the Legate of the people of Lucca with the Most Serene Grand Duke of Etruria.
[4] The first to direct his mind to renewing the memory of his fellow-countryman John seems to have been Cardinal Bonvisi, the Life published in Italian this century: by moving Fr. Francis de Luniano, General (as Iacobilli says) Procurator of the Order, and by commanding that he should write the Life, which he, the Cardinal having died meanwhile in the year 1603, in the sixth year after took care to be printed at Lyons in Italian, and dedicated to the most illustrious heroes of that family, and the heirs of the aforesaid Cardinal, no less of name, than of pious affection toward John. Among whom without doubt was reckoned the father of Jerome, afterward Cardinal, of him whom we in the year 1661 saw a most worthy Bishop of his fatherland, and lately deceased all would have mourned more; had he not left a nephew by a brother Francis Bonvisi, in the last creation of Cardinals under Innocent XI, associated to the sacred College, performing an Apostolic Legation with the Imperial Majesty. A most accurate writer indeed he is, and obtained very many particular notices, from the very places in which the blessed man lived; of which however he does not indicate the authors and sources, except one Anonymous, the companion of John in the magistery of the Novices of Cesi, and then his successor; whose writings it would be expedient to be brought forth from somewhere, as about to be of the greatest faith in the present matter.
[5] The same in the preambles brings forward from the author of the Francischina contemporary page 81, an eulogy from a contemporary author of the Francischina. an Italian eulogy of John himself, which can thus be rendered into Latin. In the sacred place of St. Mary of the Angels, a great number of most holy Brethren and men of singular perfection rests: as is proved by a sign often seen, namely of lights shining in the cemetery, where the Brethren are buried. But at this time, in the year 1472 passed from this life in the aforesaid place a certain holy Brother, called Fr. John of Lucca, a man of great and admirable perfection. He was fervent in every virtue, but especially in holy poverty: and therefore, riches and worldly liberty being dismissed and despised, he reckoned a treasure the obedient and poor life of the Friars Minor which he embraced: among whom he lived as truly a pilgrim and a stranger, with so great fervor and zeal, that he was admirable to all. This man of God, was an enemy of his own body, and therefore macerated it with assiduous vigils, prayers, disciplines, fastings and rigid abstinence: nor did his desire seem to tend elsewhere, than that he should mortify himself assiduously, and subject himself to all with much humility. He excelled in the singular virtue of patience: for whoever lives in the highest austerity and true poverty, it is necessary that he possess all the other virtues: which in this servant of God manifestly appeared. Since therefore all human things displeased him, and whatever savors of earthly and carnal affection, he burned with continual desire of sustaining a thousand martyrdoms for the love of God. When he spoke of spiritual things, he seemed plainly a man of another world, because it appeared that he so spoke as he felt. But his conversation was to all an example and form of the spiritual life. The same did many miracles, of which some I myself saw with my eyes. At length the Lord calling most devoutly he departed from this life, leaving after him the odor of the greatest holiness. The body in the aforesaid place of St. Mary of the Angels rests. Thus he.
[6] Wadding, after the synopsis of his life related, and what we have given concerning the translation of the body, The older Life from the manuscript Chronicle of Marianus Florentinus. thus concludes the begun discourse concerning John. His life was written by Seraphinus de Castello, Marianus Florentinus, James Odo of Perugia, Mark of Lisbon, and more amply and later than all Francis de Luniano. Francis (as I indicated) we have, Mark also treating of John in three languages part 3 of the Chronicle of the Minors book 5 chapter 38 and the following five; the words of James we have already made Latin, for he himself (as from the Catalogue of the Writers of the Order published by the same Wadding we learn) he himself, I say, composed a mirror of the Order of Minors, which they commonly call the Francischina. The bundle of Chronicles of the Order of Marianus in manuscript is extant at St. Isidore at Rome, whence the Life described I sought and obtained from the most humane and at the same time most learned abbreviator of the Waddingian work and also continuator Francis Harold, and inserted in it I found the words of the above-praised Seraphinus, from number 14 and thereafter. This context of Marianus we give in the first place, to which from the Italian a supplement is added. and subjoin to it from the Italian narration of Francis de Luniano a quite ample Supplement, about to render that whole Latin one, if we had not had Marianus. But that we had him we rejoice the more, that the Luniano writer himself lacked it; whence neither does he mention the Neapolitan journey, undertaken at the instance of King John, when in Aragon he lived as a merchant familiar to him; nor the words of Fr. Seraphinus collecting the words of his Master; but only of B. Cherubinus of Spoleto, whence he received chapter 24 concerning the Counsels given by John to the Brethren about various matters, some of which agree with those which Marianus writes he received from the aforesaid Fr. Seraphinus de Castello, his familiar disciple even until death.
The Time of the Life thus the Luniano writer gathers, that John in the year 1425 spent the XVI year of his age; The Chronotaxis of the Life. and so he was born in the year 9 of this century; but he says he died, in the LXIII year of his age, of Christ 1472. The same year of death number 1 and last is named in Marianus, but the 263rd of the Order; where the manifest error of the copyist, thus seems to be corrected, but the 42nd of the Order, the 63rd of his age. So he had entered the Order not much older than twenty. Certainly he does not seem able to have been brought there a thirty-year-old much less older, who according to the aforesaid Luniano writer chapter 13, was judged fit for establishing the reformation of the Nuns of Perugia, in the year 1448; and that after the magistery of some years expended on the Novices, and six years of religion passed in Spain before he returned into Italy. But that number of XLII years passed in Religion seems to be confirmed by himself, where in Marianus number 24 he says, For forty years I have studied to know myself. Fittingly therefore he will be said to have entered the Order in the year 1431, and returned into Italy about the year 1438: but so besides the care of the novices he could have held one or another Guardianship, before he was set over the Nuns.
LIFE
By the Author Fr. Marianus Florentinus. From the bundle of his Chronicles in manuscript book 5 Chapter 38 communicated by the Reverend Father Francis Harold.
John Bonvisi, of the Order of Minors of the Observance, at Assisi in Umbria (B.)
BY MARIANUS IN A MANUSCRIPT CHRONICLE.
CHAPTER I.
The chaste adolescence of John, his trading in Spain: his entrance into the Order, and a three-year pilgrimage there: his return into Italy, and the acts of his life there.
[1] Nobly born at Lucca A new light in these most recent times has arisen in the City of Lucca, by which Tuscany is adorned, the Family of the regular observance is illumined, and the Valley of Spoleto is decorated. This light indeed is the holy Brother John, sent from God, that by the grace, with which God had filled him, he might illumine us wandering through devious ways and direct us through the way of perfection and through the paths of our God. He sprung from noble parents, and a family which is named of the Bonvisi, from his boyhood began to regard the good and to follow Jesus. In his most tender adolescence the preludes and vain joys of this world he began to contemn, from boyhood he begins to spurn the world, and to flee the company of boys; rather choosing to converse alone (his brother excepted) than to be with vain boys, exposing himself to many perils. Wherefore by the divine grace helping he kept himself immune from that vice, into which flourishing youth easily flows; and a most pure virgin migrated from this life in the year 1472.
[2] He when he was sixteen years old, to a certain noble city on account of the plague had to flee; as a youth he keeps his virginity, in which the chaste youth not a little fearing to lose his irrecoverable treasure, praying commended to God his virginity. And although he was in the greatest peril of losing it, yet God merciful aiding him, rescued him from the hands of those pursuing. From his infancy indeed he began to terrify and afflict his body with bread and water, fasting three days a week: but afterward seeing himself too much exasperated, one being left, only two days, with bread and water only, ordinarily he fasted. But when he supped, soberly and temperately he always took food. For the love also of poverty, which from his boyhood always grew with him, he was more delighted with coarser than with delicate foods. Garments also of vile cloth, of modest value, and of a a grayish color he wore, he is meanly clad, and for his own disgrace one of his stockings undone. So with the leg bared through the Royal court and of other Lords of Spain he often went. And because he was a noble and rich merchant, he loves poverty: he was not on this account derided, they knowing him well wise and devout; whence on the contrary what he sought he was honored, whose honors he himself little esteemed. There was certainly in the heart of this angelic youth that meanness, the sister of poverty, implanted; reputing all nobility and riches as nothing, he despised them, seeking rather through sacred Scripture, and asking holy men, how he could come into the knowledge of the first cause.
[3] But although all the perishable things of this world prospered for him, and beyond the other merchants of Spain in a short time he gained much money; his trading prospering in Spain, this he
prudently considering to be a snare of the devil, who by such allurements and milky cupidities wished to entice him, and to draw him to the love of earthly things; did the contrary. For then he proposed wholly to leave the world, and in religion to serve God: and such a purpose also by a vow he confirmed. he proposes to become a Religious Whence thenceforth he applied himself to the sacred readings, and was free for frequent prayers, and therefore obtained many graces and illuminations and a great knowledge as much of himself as of God. For at that time the hand of the Lord was made upon him, retarding what he had promised: because he was punished with a double scourge, namely with the disease of the epidemic, which then raged through Spain, outwardly chastised; and inwardly greatly pricked by the puncture of the Holy Spirit. From which he was assailed with no small grief, and being healed of the plague he carries it out. seeing death imminent to him, and knowing that of his merchandise nothing was disposed, which through three kingdoms; namely of Aragon, Castile and Portugal were diffused. But as it pleased God being brought back to health, and his strength being resumed, all things being first well disposed and ordered leaving, together with his servant he most devoutly received the habit of the Friars Minor in the Province of Aragon.
[4] Therefore the servant of God John having entered religion, in the very beginning it seemed to him that Christ infused a great light into his soul, understanding that tribulations were to be sought of his own accord, from which light he beheld the whole Religion to be full of tribulations: nay he himself that he might bear them with better quiet, prudently resolved with himself to seek them. For thus arguing he said: Certainly wounds pain less when they are foreseen, and more easily and more lightly are evils sought of one's own accord borne, since a thing desired and found brings solace to the seeker, than if turning his back he should flee and yet wholly find it, because then they press the hearts of the one fleeing more grievously. And therefore following what in his mind he had conceived, he began so to desire tribulations and so much to delight in them, as if captured by the love of them, that if at any time shames and infamies and persecutions ceased to pursue him, in his mind he was greatly afflicted, and went about seeking after them: and if at any time he had heard murmuring concerning himself, giving place to the murmurers, as if he did not advert when they spoke concerning himself, joyful he withdrew.
[5] But when for three years he had exercised himself in this kind, then the Brethren wished to promote him to certain offices: and that honorable offices are to be fled, but he more and more desiring contempt of himself and also to lead a more austere life, resolved to leave the province of Aragon, and like a pilgrim to go through the world. And because in that very Convent a certain youth, the son of a certain noble knight, dwelt, who likewise wished to withdraw for the sake of greater perfection; he often went to seek the contemner of himself Brother John: he obtains license to go on pilgrimage, who never wished to speak to him or hear, but only raising his index finger to heaven, withdrew; signifying to him by this sign, that he should cast his thought upon the Lord, who would show him His will. Therefore license being had from the Guardian to go where he wished, because at that time as now, anyone easily obtained license of going and returning from the Conventual Fathers, although in the greater observance they lived. and a companion given him divinely At his withdrawal the Guardian said; Why dost thou not lead with thee that youth, O Brother John, who has also asked license to withdraw?
[6] The servant of God therefore acquiesced, and both withdrawing from that convent, came to a certain place in the province of d Biscay, in which sufficiently in Regular observance there was living; and this both in prolix prayer, and devout discharge of the office, from Aragon he crosses into Biscay: as in pure obedience and in strict silence: but in garments and meals they lived very abundantly: and not without cause: because that region from its coldness requires greater nourishment than Italy. And although that abundance much displeased the zealot of poverty Brother John, yet that he might come forth conqueror of himself, there he placed himself: for he studied to subject not only vices, but also virtues, that through them he might not be carried into vice. For it is necessary, according to the opinion of St. Gregory, sometimes to repress virtuous acts, where from obedience he admits a denser garment. lest by excessive virtue changed into vice the soul be slain. Both therefore being received in the aforesaid place, the Guardian straightway, their poor little habits being taken away, clothed them with a fur tunic down to the feet, with other garments according to the custom of the country, that they might conform themselves with the rest. Then the lover of indigence while he was so being clothed, seeing his purpose so captivated, looking to heaven and smiling, exclaimed: O whither now dost thou withdraw, Saint Francis!
[7] And when there for some time he had made a stay, in his mind he was instigated that he should withdraw thence, again license to go elsewhere being asked and denied, and go his way. Wherefore asking license, he brought back a great rebuke as fantastic and of a light mind. Some time thereafter being passed, when he was urged by the spirit, from the goad of conscience of remaining there, that he should withdraw; he replied to the spirit: I have done what is mine, I asked license and could not obtain it, but a rebuke with shame I brought back: therefore perhaps it pleases God that I remain in this province. And so contending with himself at length he rested: but not much after the first instigation returning, thus he spoke, saying: Since it is said to thee by conscience that thou oughtest to go, again ask license, and to bear another rebuke prepare thyself: and so greater gains thou wilt make. Several times therefore he asked license, but a rebuke and confusion he always brought back. But at last what he asked he obtained. at length he uses it offered of their own accord There withdrew therefore the pilgrim of Christ Brother John alone from the aforesaid place, there leaving his companion consoled and quiet. And seeking to suffer evils he heard that a certain famous Guardian for his austerity dwelt in a certain place; to whom coming, under his obedience he stood. and subjects himself to an austere Guardian: Where dwelling, the thirsty for rebukes Brother John, on account of the austerities which the Guardian used toward him, especially by rebuking him, he himself always incited him to it.
[8] He went then to a certain other place to dwell, in which he heard that a certain severe Master of sacred Theology presided, again elsewhere having gotten a young and indiscreet Vicar, that he might suffer greater things. Which Master often withdrawing from the place, left a certain lay youth Vicar of the place. Who as a youth, ignorant of the virtue of the servant of Christ, esteeming him foolish, not only with the tongue but with his own hands savagely beat him with the discipline. And once it happened that while he disciplined him stripped, scourging him on the spine of the reins; Brother John, from excessive grief, loudly. Alas for me! he is most harshly treated by him. cried out. Then he said: Now I will no more beat thee, because thou art an impatient man. And because this exterminator of his own body did not sup in the evening; the youth himself, while the Brethren ate, wished him summoned to stand before him on bended knees; and a morsel of bread with a piece of fish he ministered to him, only once giving him to drink. It would be too long to recount all things, which in three years, bearing many things everywhere, in which he lived as a pilgrim, he suffered. For when he came to any Convent, he was reputed a jester; and especially by the boy Brethren, with whom eating at the foot of the table, they took away from him his portion or pittance.
[9] from fear of living outside obedience he was seized by a fever: In that time of his pilgrimage he went about with so great fear lest he should offend the Creator, that withdrawing from obedience or from a place, straightway a fever seized him; but when he entered any place, immediately he was released from the fever, seeing himself under obedience, and he said; that it seemed to him that flesh and sensuality then grew fat; but when he withdrew again he was invaded by the fever. He was urged so to go through the world by the spirit, as a pilgrim and a true Friar Minor, carrying nothing on the way; since he had committed all his provision to the supreme Provider. He went also with bare feet without any defense; whence from cold and ice they flowed with blood: and if at any time he struck them against a stone, with himself he said; and infirm too he begged his living. Do not think of this pain. Within that time also being supremely infirm, in a certain hospital he remained: where, when he was released from the fever, going out, he asked alms door to door: which being received he placed himself by the door, and there ate the pottage given to him in a dish: then returning to the hospital he placed himself in bed. He always mingled himself with other poor men, by whom he was honored, calling him Lord against his will: and he said that he could not repent of having so gone, but rather from his words he seemed inclined to do the same.
[10] But that this narration may not turn out too prolix, leaving many other things which he did and suffered in those three years; Returned into Tuscany, he came to his province of Tuscany: and passing by the walls of his city of Lucca, he would not enter it, nor visit his brother or another: but coming to Florence, where then he heard the Minister General to be, he came to him; and asked that he would place him in some Province, in which he could more purely keep his profession. But the Minister destined him to the Brethren of the family: who sent him to Assisi, because neither at Lucca, nor at Florence (where he could be known) would he remain. And so when those two Provinces, namely of St. Francis and of Tuscany separated themselves from one another, he is sent to dwell at Assisi, Brother John remaining in the province of St. Francis, even until death most holily lived. For the servant of Christ was filled with the love of God and neighbor, and also with hatred and contempt of himself; obedient above measure, a chief zealot of poverty, a mirror of honesty, and (to speak in one word) a vessel full of every virtue, in which God the origin of all virtues dwelt, according to that, The soul of the just is the seat of wisdom, a temple and heaven. And that it was so he could not hide so as not in words, where his virtues notably shine, deeds and all his acts to show (so to speak) that in him God dwelt: whence the Brethren drawn from all sides to the odor of his holiness, venerated him with the highest affection, asked counsels of him, and desired to be instructed by him.
[11] Destined therefore to Perugia, that there in the place of the Mount of the family he might dwell, he seemed to the Brethren a man of another world. For he went, as I said above, translated to Perugia, unshod, with bared head, clad in a rude habit, with mind and face always raised to heaven, and because on account of the great journey he had injured feet, the infirmarian said to him:
Receive, Father, some old sandals, until thou recover. Who refused to receive them of himself, fearing to be deceived by sensuality; saying, that if anyone should bestow them on him, he would wear them. When once the Holy Brother i Francis of Pavia, was asked by a certain Brother, he keeps his singular rigor: what concerning this man it seemed to him, because he held new ways from the other spiritual men, he replied: A treasure which is openly carried in the hands, is quickly lost. Which reply when it was related to the servant of Christ, he replied: He who remains with a good Lord, can lose nothing.
[12] The Most Illustrious King of Aragon k hearing the virtues, holiness, and miracles of Brother John, Summoned to Naples by the King, whom in the world he had well known, when he was involved in temporal affairs; obtained him from the Vicar l General, that at his good pleasure in the Royal city of Naples he should dwell. But the humble servant of Christ, not much after he had been presented to the most serene Royal majesty by offering, abhorring the honors and royal reverences and those of the other courtiers, desiring rather his own quiet and to dwell where he was unknown, so dealt with the King, that he licensed him to Aragon m: for elsewhere he did not permit him to go. Where after some time he was, unknown namely whether he were Spanish or Italian, thirsting for the province of St. Francis, he obtains withdrawal from the Court, on bended knees before the Provincial Vicar he asked license many times: but the Vicar not acquiescing, he brought back a rebuke. But at last the Vicar him in his petition kneeling, scrutinizing again, asked whence he was. And when he had replied that he was of the province of St. Francis, the Vicar said, and having confessed to the Provincial who he was, dost thou recognize a certain Brother John of Lucca? To whom the servant of Christ replied: I have him in memory: but know, Father, that this license I wish not except for the love of God. But the Vicar, hearing him to have replied cautiously, he returns to the Province of St. Francis. thrice asked him, if he knew Brother John: wherefore he was constrained to manifest that he was he. n Then the Vicar straightway with his own hands wrote license for him: and so returned to the province of St. Francis, a mirror, form, and example of all virtues he always was.
ANNOTATIONS.
CHAPTER II.
The humility of John, and various opinions concerning the same virtue.
[13] Therefore desiring to narrate some things concerning his virtues and perfection, besides those which I have written above, Examples of virtues given by him I will leave the miracles which living he wrought, the secrets of the heart which he revealed, and the future things which he foretold: because these do not make a man holy, since they are common with evil men, as Chrysostom says on Matthew; Not signs and miracles made the Apostles glorious, because depraved men do them; but the contempt of moneys and other things, without which if they had raised ten thousand dead, they would be reputed seducers and not truthful. Which glorious contempt this true contemner of himself Brother John had perfectly in himself, as by some of his deeds and sayings I will show, his disciple Seraphinus writes. which from his mouth were collected by Brother Seraphinus de Castello, his familiar disciple even until death.
[14] The desire of this holy man always was, that upon the firm rock, which is Christ, Desiring to be despised by all and everywhere, he might establish his dwelling: for he knew that without humility nothing in the way of perfection does the servant of God profit. Therefore he always studied to show himself vile and abject to all, and especially to those who showed that they had some faith or opinion of him. Whence before them, not only with words he humbled himself, but also by deeds he sought confusions, and found new mortifications. when he was Guardian of Perugia, For which cause when he was greatly venerated by the people of Perugia, reputing him a saint (as he was); once, while he performed the office of the Guardianate, and was speaking with some great citizens in the great square of Perugia, who showed him much reverence, he cautiously loosened his breeches, and let them fall to the ground: which quickly openly gathering, now his breeches, he put back into his sleeve. At another time being Guardian, he begged flesh from the butchers, as was the custom of the ancient Fathers. And when he had received some heads of b mutton in begging, in the abovesaid square he pretended the said heads to fall by chance: now the mutton heads he permits to slip from himself, which here and there running down the slope of the square, he showed himself to have great shame of this, therefore as quickly as he could he gathered them. Once when a certain noble citizen said to him being Guardian, that he should send to a certain butcher for a mutton, which for the love of God he bestowed on him: then he straightway going to the butcher, obtaining it flayed, or carries the flesh from the market openly himself, through the middle of the already-said square, at the hour when it was full of citizens and doctors, he passed. From which deeds he was always the more venerated by them.
[15] He said also: Mortification of one's self is the first stone to be placed in the spiritual foundation, without which the building is not raised on high. He said also; Time it was that I should be reputed by all vile and defective, he reveals his defects, all my defects and whatever in myself I beheld infirm I openly recited; and so the spirit and my conscience not obeying, quiet and peace I found not. And when by this I was reputed humble, and consequently was honored; it began to praise me and glory, that I might be thought proud and vainly glorious, and so it confounded. Again he said, He who esteems himself to be something, is filled with sparks of fire. He who thinks the punishments of hell, and reckons them to bear for a hair, shows that he has acquired humility. he declares what humility is, True humility is a certain light of God, through which we behold our nothingness only, as the motes in the rays of the sun, when through a window they enter the house. A greater and useful virtue is, in which all our perfection consists, to know to enter whence we went out, always rendering to God honor and thanks: but we are so foolish, that we glory in evil acts; and the good which God works through us, we apply to ourselves; like a fly upon the horns of an ox, which in the evening says, We have plowed a great field. what is vain glorying. This only is within us, namely less than nothing. Why therefore by our circles and follies do we dissipate the works of God? God has not lost His state, and we all remain with Him, and stand in the royal palace: we have to deal with God. Let all understand their condition, because every Lesson ends in, But Thou, O Lord, or, Says the Lord almighty.
[16] He greatly feared the eternal punishments, to which he seemed to himself wholly deputed: Persuaded that he was deputed to Hell, nay all things which passed through his mind, on account of his humility, to his Confessor or infirmarian he narrated: wherefore some reputed him of no worth or of a light mind,
deriding him. Which when a certain familiar of his related to him, he replied: Honor I seek not, except that which God bestows on me: my conscience I wish to obey, nor do I esteem it to seem vile and of no worth: he grieves to be honored by others. for this I always sought. When once a certain Brother for the sake of visiting him came from another province, and to him at the table of the infirmary being said on the part of a certain great Squire and old d father a greeting and recommendation; after his withdrawal the humble servant of Christ began to weep. Whom Brother Seraphinus de Castello, why he wept, asked. Who replied, The just God I contemplate: I know what I know. For this he said, because on account of his profound humility he considered himself a most vile sinner, although he was a vessel full of all holiness: for he reputed himself unworthy that anyone should have faith in him, and especially that one who was in any esteem: and this he esteemed to be only from the goodness of God, that others esteemed him anything; nay regarding the immense goodness of God, he mourned.
[17] At another time a certain Brother related to him, that a certain other Brother had stood twelve years in prayer before he began to read, He teaches that one must begin from contempt of self, except at the table, but instead of reading he prayed, and exercised the vile things of the house. To whom he replied: The foundation that Brother laid in that time, and exhorted him to read. A certain other Brother asked him saying, What shall I do, Brother, because I feel myself wholly arid and dry. He replied: trust is to be placed in God, With presumption thou wishest to do the works of God by the force of thy arms: so often hast thou proved thy impotence: now cast thyself into God, poor little one. Knowest thou not that He will not come to us, because we are idle? Why with humility and the fear of God do we cease to work virtues? For did not the holy Fathers, the workers of miracles, fear more than others? All our action ought to consist in fear of divine offense and of peril already incurred or to be incurred: good things are to be done with fear, because deservedly we ought to be punished by God, were it not that by His mercy we are freed. Then he replied: What therefore shall I do, Father? It behooves, he said, always to pray: because prayer illumines, purges, directs, and nourishes. But he asking said: For one's profit it pleases in God. He replied: Let it weary thee to remain in this state, and in prayer persevere; and one must always pray even without relish. yet with humility and purity of heart; because God regards thy last intention. And he: I have no relish while I pray. Then he replied: Relish in prayer does not obtain, but love. Therefore hate thyself, and love God.
[18] And he: Hugo Pantiera e says, that the blessed Father Francis, Likewise in what the habit of humility consists, on account of the assiduous memory of Christ, received the sacred stigmata. He replied, O poor little one, Saint Francis was founded and habituated in humility, in which habit all things are lawful, even to murmur. But he asking, said; What is the habit of humility? He replied, a certain presumption and opinion that we are wretched. But he: Therefore to occupy oneself in others is presumption? Who replied, A great one: and added, Have therefore fear instead of swelling. And know, that he who walks in truth, reputes himself not great for obedience, nor for any other form of virtues. He replied: What is to walk in truth? And he: The knowledge of one's own misery: because it is true, that we are wretched. And he exclaimed: O! interior humility! and added: The more anyone believes he can by himself work good or avoid evil, the more is he permitted to fall: because in that we then oppose ourselves to God. God alone certainly is the beginning, middle and end of all good things. It is a greater pride to esteem oneself to have virtues, which are God's; nay we lose them: for He alone is holy. It is pride and folly to reckon oneself to have that, which [one] in truth has not: because eternal life is to know God. But such knowledge, namely of one's own misery, is eternal life: and itself, in this life thou shalt be blessed; and there, namely in paradise, in thy soul thou shalt find rest.
[19] And once this perfect man said to a certain other Brother, Sometimes we are angels, sometimes demons: the knowledge of self, for we are angels, when we humble ourselves to God; we are demons, when we are proud. When to ourselves we seem to be good, then we are worst: but when we are reputed bad, then we are best. If he is good, compassionate him; likewise if bad. Another time also he said, To know one's own misery is a more useful knowledge, than we are able to learn: because then the creature seeing itself nothing and vile, seeks the help of God: from which humility it finds the way of faith, from which faith it finds the golden goad, that is, to place or hope its love in nothing other than in God, absolved from every bond of earthly things. And he said: Learn to be reputed foolish, that thou mayest fear the offense of God: whence he is unwise, who on account of his humility knows not to become mad. On account of zeal for God to seem proud, esteem it not: harmful shame, but before thou reproach or argue anyone, do not oppose without prayer first sent forth; and pray for him, and compassionate him. He who abstains from foods or otherwise cultivates virtues on account of shame, it is pride. When thou shalt be asked, do not be ashamed to reply, I know not: and thou shalt find peace.
[20] Many tribulations are ministered to us from pride: but humility hates itself: for every love has hatred. We hate not women, purity of heart; but their peril: this is not conquered, except by flight: because our enemy reveals hearts. To show oneself harsh in this act, is the best remedy. And he added: Walk in truth; with all your strength, by the straight path to God walk: let us not make turnings or revolutions: let us not deceive God, because it is a sin. For He walks too purely, and wills that we walk purely. The purpose of praying has great force. To cleave to God is the remedy of all ruins. The more we work good, the more we are bound to God. The more we act without humility, the worse we walk. As great as is humility or the knowledge of our offenses, so great is the virtue in consenting to our neighbor in his reasonings…
[21] To a certain other Brother he said: Take heed that thou do nothing by thy own will, He proposes remedies against pride. but always according to the will of thy Prelate wish to act. He knows himself to be nothing, who is not a lover of himself or of his body. The proud man also is known in this, when one is never quieted. If a youth were lifted up in the air in a rapture, take his feet and cast him to the ground. In the book of thy conscience read; thy misery thou shalt see, and there shalt find profit: because according to the saying of the Apocalypse, Wretched and miserable thou art, blind and naked; and nothing, except much iniquity, shalt thou find. Apoc. 3:17 If it were possible to behold our misery how great it is, wholly desperate we should hang ourselves, were it not that the divine mercy succored us: for the best good which we do we merit hell, if according to our merits we were justly judged. Walk in truth, and love God: and he who disputing desires to find the truth, fears not to be conquered: for the proper way of finding the truth is, to incline oneself, and to condescend to one's neighbor in his reasonings. Learn what this word or term, namely True, signifies, and thou wilt understand all Scripture. In the meditation of the Passion of Christ there can be much pride: but to await to be illumined by grace is good; and while thou shalt meditate, thou art illumined. We ought to think of it by grace or art, and this properly is called an exercise, and not prayer: because prayer is proved to be outside us. The reins to that which thou doest diligently retain, and to that which thou sayest look back.
[22] And turning to a certain afflicted one he said: Think this is not done without the will of God, impatience, and thou shalt find peace: because a contrite and humbled heart God will not despise, but when good shall seem to Him He will succor. Likewise he said, If we seem to ourselves better and wiser than others, let us show it by work, exercising better than they. As often as we strive to regard the deeds of others, the more blind we become: and also for this God justly permits that we fall into the same error: therefore from pride and the esteem of self or through ignorance to judge one's neighbor, and rash judgments concerning one's neighbor. not regarding one's own misery, is blindness of mind. But in manifest things it behooves to remember the saying of St. Paul, saying, Consider thyself lest thou too be tempted. Gal. 6:1 To God approach, and what pleases Him contemplate, desiring nothing else except to be despised by all: and know, that God bestows on us so much, as is forgiven Him. If withdrawing from God with love we turn to creatures, we are separated from Him. Humility is to hate one's own seeing: let us be ashamed therefore to follow our own seeing. Let us humble ourselves within and without for exercising all vile things.
[23] When in his last infirmity Brother Seraphinus, his disciple who collected these things, To his infirm disciple had asked of him, that before he departed he should say to him some word worthy of memory; he replied: I have little faith in my words. But he said: Even if thou, Father, hast no faith, I have. Then he replied: Humble thyself: fail under humility. Then Brother Seraphinus said: Although a man knows what he ought to do, he inculcates humility: yet on account of negligence he does not produce it in effect, or it seems to him not to act; nevertheless he always sighs to God, and cries himself culpable, saying: Lord, what I ought to do I do not, have mercy on me; and for my defects I ask that Thou wouldst supply. Then he replied: So it is: So it is. When once with three Brethren he was speaking, likewise he persuades others detesting pride and exalting humility, most beautiful things he said, and among others he said; Humble yourselves, he said, most dear sons, because still we have time to do many good things, not only in respect of God and according to God, but also according to the world. Then one of those standing by who had despaired of being able to expel pride, and acquire humility, said: God by His mercy can grant me grace that I may acquire humility, and expel pride: but if He does not do this, never do I hope that I shall do it: which the servant of the Most High hearing, replied as above: So it is. So it is.
[24] A little before he departed he also said: I have always seen, to presume nothing of himself, that of myself I cannot trust: but now
more clearly I see. A certain other Brother said: Father, of myself I do not too much trust: he replied, Nay too much of thyself thou trustest. And when the same at another time had said, that it seemed to him not to understand himself; he replied, Now thou understandest thyself well; bringing forward the saying of the Apostle saying, Neither do I judge myself, since he was who he was. 1 Cor. 4:3 Once also narrating concerning a certain venerable Father, who said that concerning the things of his neighbor he saw keenly, but concerning his own not at all, because he was blind and infirm; the very man of God Brother John affirmed, that he who judges his neighbor, saying, He is wise, or foolish, or urbane, or of no worth, and not to judge another. perfect or imperfect; to bring forth such things he said proceeds from little sense and little spirit, and the whole proceeds from pride: because in truth he does not know himself: for God alone and the spirit of man knows what is in man: our judgments also for the most part deceive; for too much they differ from the divine judgments, and so the judgments of the imperfect from the perfect. And he added: For forty years I have studied to know myself, and still I am ignorant of myself. And when in the course of his life he always preached obedience more than other virtues, in the last of his life in his mouth seemed more to resound, fear and humility: whence often he said, Let us humble ourselves with all our strength for the love of God, so that in humility we fail, because itself is the remedy for all things.
ANNOTATIONS.
CHAPTER III.
The sayings of John concerning the love of God and the hatred of creatures: and how purely he himself loved God, going by the contemplative way.
[25] The servant of Christ was also jealous of his own affection, Solicitous lest he should depart from the love of God, lest on account of the love of any creature being captured he should depart from his creator: and in this his whole and only study and labor was, namely to expel from himself all things which would impede his Lord to him. Whence he fled the Brethren, fled seculars, and those who willingly converse with seculars he reproved. And once reproving one Brother, who with seculars willingly spoke, he said; he taught that the conversations of seculars are to be fled, To me it is a martyrdom to speak with them and to see them. Yet when by them it was demanded, he replied, satisfying them according to the good pleasure of the Lord; saying with the Apostle, To all I am a debtor: but it ought to be a torment for a religious to speak with seculars. Rom. 1:14 He who wishes to seek God, will find Him: but he who wishes another thing, will have neither God nor the other. Therefore by fleeing one's neighbor for the grace of cleaving more to God, we have brought greater profit to him and to ourselves: because the more we are joined to God, nor must one care if they be scandalized thereby: the more with God Himself we shall be useful to our neighbor. The love of one's neighbor has great force to cast out our mind. To consent to unlawful things, that the scandal of seculars may be avoided or removed, is not good: because their scandal quickly passes, but ours always perseveres: and if from zeal we leave such things, for a sacrifice God receives it and wholly acquiesces.
[26] He who trusts in the Lord shall not be moved forever, like Mount Sion. but one must trust in God, Upon my conscience, trust in the Lord: because He provides for our necessities, and restores with spiritual consolations. He requires from us all our love, which He Himself has bestowed on us: for when we love something else or study in something else, in this His whole love is divided. Of ourselves we cannot trust, how therefore do we trust of the fidelity of our friends? and one must cleave to Him alone; And therefore God permits, that lovers without Him are angry and disturbed with one another. If we shall agree with God, with all we shall be well. He who trusts in the Lord, has all remedies forever. The golden goad is a keeper, lest love be placed in any creature. The desire of dying and of suffering tribulations is good, but the change of all things tends to such things. Still we know not the spiritual way, because often we withdraw, and know not if we are servants of God, if angels, if sons by grace, if men and demons or beasts.
[27] All finite wisdom stands in trust in God. He who wishes to be perfect, but one must distrust one's own wisdom, trusts in God, and not in himself, that through that he may hear what God speaks in him. For when I read, I intend to have from God the understanding of the reading, because by Him it is inspired. Knowledge in an infected vessel is perilous. Study, and all things which thou doest do with the fear of God: because without fear knowledge dies. True wisdom is to cast oneself wholly into God: for he always prays, even eating and sleeping, who wholly trusts and rests in the Lord. Prayer is nothing else but to hope, and what thou hopest to receive; that is to be directed in all things according to the will of the Lord. He who from the beginning removes obstacles, and the heart must be removed from created things: will quickly enter into the way of God. And mourning he said: O poor young men, cleave only to God, because it is not good to become Conventuals in singing and studying, but to study in the cross of the Lord: for the sign of Christians is the holy Cross, that is, tribulations, shames, punishments: and in these is liberty, which liberty with all my heart I have always desired.
[28] God is supremely good and wise: therefore let us be at rest in all things which He does or permits about us, because God ought to be loved without a medium. because more than can be said He loves us. He who trusts in the world, cannot recognize the goodness of God. He who loves us without any medium, we also ought to love Him without any medium, and His creatures for His sake. There is no greater labor, than to abstain from not loving Him whom we perceive and know to love us: God therefore who is a faithful and true friend, and loves us most tenderly and beyond measure, ought to be greatly loved by us. But because man does not think and see His love toward us, yet from his own defect, therefore God is not loved as He ought: but creatures we love more, which are deceitful, and oppress us nor succor, but those hoping in them deceive.
[29] So great indeed was that divine love burning in his heart, To Him he satisfied above all, that at all times when the relish of that love anticipated him, he left all things: whence sometimes from this, when he was awaited by anyone, he the one awaiting was scandalized, believing him studiously to have caused himself to be awaited. Which scandal the man of God little esteeming, chose first to satisfy God, then men: and he said, For, as our blessed Father Francis taught, we ought never to pass over a divine visitation. This indeed seems to be great perfection, not to leave God on account of the sadness of one's neighbor: for if God had willed that we should dismiss Him, He would not then have visited us, or would have withdrawn that we might condescend to creatures. God being satisfied, then one's neighbors asking for him: we satisfy all creatures: for He knows how to reintegrate things broken. Therefore he exhorted all to love God without any medium: but the media which are between us and God, he said, are these created things, which turn us from His love: for when we love them, from God Himself we take away love. Love therefore God, and what thou canst do evil: for if thou shalt love God, never howsoever little evil wilt thou be able to perpetrate: because while evil is done, God is not loved: both at once cannot be: therefore I say, Love God, and how much evil thou canst do.
[30] A certain Brother said to him: What shall I do, Father, when the tribulations shall come, which are said to be coming. He replied: What of evil do they harm thee? He teaches the Brethren even mutually to flee each other, if thou shalt flee the world, thou shalt cleave to God. Not only the world and seculars greatly to flee he taught, but also the Brethren, saying to those who conversed with him: Flee, Brethren, one another; flee, if you desire to find God. Which he himself most perfectly observed in himself. For when a certain Brother, his domestic and devout, was grievous to him in speaking, from which the man of God himself was afflicted; it happened to him toward the holy man to suspect something sinister, wherefore being scandalized about him, as he himself also does without any respect of anyone, henceforth he did not converse with him. Of which thing the man of God adverting, when he could have satisfied his rash judgment, refused; not esteeming his scandal, lest henceforth he should come to speak with him, because his words were not always of God, and because (as I said above) in this his whole study was that from himself he should abdicate all things, which would turn him from the love of God. Whence (as he himself said) it was not grievous to him, to hate or not love created things, because of this he had made a habit. Therefore his friends he could not see: but harsh and rigid to them he always showed himself.
[31] Whence once a certain great friend of his and singular devotee said to him: Why, Father, saying that thus he profited his friends more: dost thou so oppose me, when toward thee I bear a singular love? He replied: For thy good I do it, because the more I am united with God, the more useful I am to my friends. For your soft friendships somewhat withdraw me from God, therefore to me and to you you do harm: from which thing with a sword in hand, as I can I defend myself. Likewise he said: When I was Confessor of the Sisters, I was too grievous to them, not satisfying them in all things as they would; [and as Confessor of the sisters he prefers to displease them rather than please them.] since they desired that all their things we should treat, even as to food: which to do I always refused, because I always had more eyes to my own preservation, than to extrinsic charity; which to them was not pleasing, of which thing I greatly rejoiced; considering, that while they had their mouth full of bitterness concerning me, I was secure, that they would not do the thing by which they would incline my affection toward them. Therefore it is not wonderful for him to all
to have so perfectly attained the summit of virtues, since between himself and God there was no medium. Therefore he said: if you desire God, O Brethren, and to be joined with Him, expel the affection of creatures. He who loves God cannot sin, and God in him always works.
[32] The life indeed of this servant of Christ was a certain continual regard upon God, with an intellectual sentiment. hence he merited not only the humanity of Christ In all things which he did upon God Himself he affectionately regarded, and that he could walk by another way he affirmed not. Therefore in the three years, in which he exercised the office of the Guardianate at Perugia, never did he leave his way, as he himself said. Whence God the most high, such and so great a faithful servant of His regarding from on high, filled with great consolations, even gladdening him by His apparition. but also to see the divinity in this life For ten times he spoke with the humanity of Christ: but what is greater, the Divinity also he saw before he was called from the body. And this is not against that saying of St. John, that God no one ever saw: because it is understood, with bodily eyes, or, as it is in the fatherland; nor against another which says, Man living shall not see Me, that is living of himself; but he who is dead to himself can see God, as Paul the Apostle the vessel of election, saw; who said, I live, not I, but Christ lives in me. 1 John 4:12, Ex. 33:20
[33] Therefore even to the third heaven he was rapt, that is to the divine heaven of the most blessed Trinity, which is the third and supreme heaven, for besides the first heaven which consists of two other corporeal ones, which both are called in the singular the corporeal heaven; another is the intellectual or mental heaven, of which David in the Psalms says, as with Paul rapt into the third heaven But Thou in the holy place dwellest: and that is shown by the second heaven: but the divine is the supreme, which is called the third, where Paul himself rapt heard the secrets of God. To that also lifted up this ecstatic man saw the Divinity, suffering ecstasies, and heard it. And although he had said, that he found most beautiful and great things in the Passion of the Lord, yet because he always mentally regarded the goodness of God without the Passion of Christ, therefore the divinity before the humanity of our Lord Jesus Christ he tasted. Being indeed a novice, as he himself said, he was wholly plunged into God, where his impotence in working he beheld: sometimes for 12 hours and yet it seemed to him that he had free will, as is held, to have. He said once that he had stood twelve hours continuously praying, and added, Little do I esteem vocal prayer, yet on account of humility sometimes I discharge the Crowns of our Lord Jesus Christ and of His most sweet Mother.
[34] And expounding the saying of Augustine, saying, that as often as in mind a man is compunct he kisses God, he said: Truly then we kiss God, when by Him illumined, and lifted to the kiss of God in contemplation: not only do we contemplate His calling and inducement to good, that is, that we love Him above all things; but also seeing and considering by force this to be done for us, having wished to do the contrary: whence by this we truly loving Him embrace, and kiss the most high Spouse, Father, and Lord Himself. And he said, that in religion active and contemplative men were necessary: yet he says active men are also necessary to religion: because we should by no means wish to see any of the seculars, and this is very austere: but the seculars would always wish to be with us, and in this manner draw us to exterior things: but we expel them, that they may not come too much before us, which is a mystery of God: but to see this rightly not according to our wishes he said it was. A certain Brother once said to him, All things considered, Father, your way, namely the contemplative, is better than the other, namely the active. Who on account of humility replied; I know not. Of those perfect ways he said, that he enumerated notable men, saying: Such a singular man is reputed holy, and yet he is inclined to erect beautiful places and libraries. Another notable one to desire a convent, and to send to studies. And he added: O he who had gone purely, and was free for prayer, it is impossible that he should be damned: alleging Chrysostom and Gregory who say, that those who are familiar to God through prayer, in the judgment will be judges with Christ.
[35] When certain Brethren wished to take a certain convent, but he grieves to be too much affected by temporal things. he said: Truly I see you rush into a convent. And to this purpose with great efficacy and a sad voice bringing forward Scripture; where God says to His people; I will blind your heart, and My precepts you will not be able to keep. And so, he said, it will be done to us Friars Minor, said the Lord of hosts: For your demerits I will give you various opinions under the appearance of good, which will cast you out from your profession. He brought forward also another saying; The ways of Sion mourn etc. because wild herbs grow up, that is, because the travelers have failed, going to the solemnities and spiritual delights. Lam. 1:4 And he added: Fragrant simplicity, the precious and straight way, but although he did not approve sumptuous houses and libraries, today among the community of the Brethren has no place. And although to take convents, to erect beautiful and sumptuous places and libraries, and many other things displeased this blessed man, because they were against poverty, and media impeding between us and God nor to such things would he ever consent; yet from his perfection wisely he tolerated, and his conscience being at rest, where in the abovesaid such places of the family he was placed, there he remained; saying, that such things we ought not to love nor wish to see, yet he tolerated them without murmuring but to be at rest, esteeming others better: and ourselves to God we ought to recommit, having faith, that where we are to remain or repose, God Himself will work in us His will. And this seems to be great wisdom.
[36] And so in all things he exhorted the Brethren, to remit themselves to God, and so he always cast himself. committing himself and his things to God, Whence when he had to speak; after the example of the Savior, as here when with spittle He touched the tongue of the mute and deaf, sighing and lifting His eyes to heaven, He said Ephphatha, that is Be opened; so he himself did and afterward spoke: or his head between his hands he leaned, so taking time, for the sake of having space to lift up his mind to God; that through that which then was present to him, nor was he wont to speak unless having consulted Him: he might understand what he ought to show. Because he said, that by himself he wished to do or show nothing, because every man is a liar; bringing to this the saying of the holy Gospel, Do not speak of your own: and this he said was to rest or sleep in God, which is continual prayer. For through this pause, he said God works our actions: and so in himself he experienced. And when Brother Seraphinus asked, How is this done? he replied, He teaches the practice of that resignation. When the sacristan commits his office to another, then he himself of such office is at rest and securely sleeps, because the other does what he himself was to do: so also he who resigns all his own and commends it to God, God Himself provides, and does all things without our disturbance. Then Brother Seraphinus said, how much it behooves that we come to such a state? He replied: Alas! many things indeed.
ANNOTATIONS.
CHAPTER IV.
The tolerance, abstinence, obedience of John.
[37] This blessed Father with God was so united, that the vicious goads he felt not: therefore all transitory things he so contemned, and in adversities had prosperity. Wherefore three Brethren, Having suffered injury he himself asks pardon in diverse places dwelling with him (God permitting for his exercise and proof) greatly agitated him: but he himself being injured, without any excuse and with a joyful face, received their harsh words. Wherefore one of those injuring him said; His humility struck and bound me: because although unjustly I had injured him, yet he prostrate at my feet with a joyful face said it was his fault: and by it he gains the one injuring him. and so if he with his feet pressed my throat, I would patiently bear it, and to him I will always bear devotion.
[38] Once also, at the time in which he was Guardian, he was visited by God with a great and spiritual temptation, and a bodily infirmity, from which he believed himself deserted by God: whence complaining with himself he said; Woe to me who from the starry heaven have fallen: for there was a time, that when I was visited by the Lord, That he might patiently sustain the infirmity of body and of spirit, I fled, and refused His consolations; but now hungering I would lick my fingers. And in such weariness raising his eyes to heaven, he said: O! Lord, Thou knowest that I never sought anything except Thee. And so in that his tribulation all consolation was lacking to him, he proposes to himself the example of Christ deserted by the Father: except the words of Christ uttered on the cross, namely, My God, My God, why hast Thou forsaken Me. Thus arguing: Thou oughtest not to despair, Brother John, nor to be saddened: but patiently His proof oughtest thou to bear, who art full of sins. Nay because if God deserted His only-begotten, who was a lamb without spot; thou oughtest to be consoled and not to fear, since in this thou art made similar conformable and an imitator of the Son of God. And so thinking he was consoled inwardly in soul, and both the infirmity and the very tribulation patiently tolerated. Whence made a master of patience, made to others a master of patience, he most excellently instructed others to suffer, saying, As good scholars sweat for keen knowledge, so good Brethren in the knowledge of perfection, which is most useful; which does not consist in poverty or obedience or prayer, but to suffer adversities against our will, and to desire them against the sensuality of our miseries.
[39] When I was not tribulated, then I was tribulated; and when by anyone I was rebuked, as one must drink some bitter medicine, with myself I said,
Drink, drink: because it will do thee good. And he added: The fear of not losing the grace of God was my great keeper. which itself sufficed for his solace. This blessed man said moreover, that he who is contemned and desires to be contemned, and patiently bears when by anyone he is contemned, enjoys great consolation in that very contempt, doing violence to himself, studying to break his own will; and by his patience, example, and work studies to teach others: and this he said was the chief and best foundation. And him who wishes in the way of God without such a foundation to profit, he said was presumptuous: who is expelled by God, because God Himself remains not with the proud. Likewise he said, God wills, that first by His good and His love we remain in pains, while we are in this life. If thou wishest to be at rest, regard the mercy of God: because our secret affliction and shame is more heard than the prayer of many words.
[40] for fear of losing spiritual delights From his youth even to old age, lest he should lose the spiritual relishes, many fasts and Lents on bread and water he kept: but at other times only from flesh and fish abstaining, of the common foods of others he ate: and if delicate foods were sometimes set before him, little he took. But in the evening, except after he had been gravely infirm and old, he did not sup. So great was his relish which he had of God, that of these temporal things he tasted not, nor cared for his body: whence once he said, by force for many years he had dragged his body (For from his youth, he asks the bodily relish to be taken from him, even in the secular habit, he had been of a more infirm and delicate nature) and a notable word he subjoined, Never was I overcome by the vice of gluttony: adding, For two ounces of gluttony sometimes we lose a great good. Therefore this contemner of himself with great affection prayed God, that His piety would deign to give him no relish of any thing whatsoever, except of His goodness. O admirable thing of this servant of Christ! that he wishes nothing else from the love of God, which in his heart burned, except God Himself.
[41] Whose prayer God beholding from on high straightway heard. and he obtains it, For then in that instant he lost all bodily relish, and nothing else thenceforth except God had savor for him. Whence afterward not only his spirit abhorred delicate foods; but his nature astounded with the spirit, coarser ones it refused not. Therefore by a long languor infirm and now made old, the Brethren (as is fitting) ministering delicate things to him brought him the greatest pain: but because they were ignorant that he had lost relish, that he should eat them they did violence to him: who by the goad of obedience constrained, thenceforth not without great pain taking food. with weariness and no small pain ate. Whence sometimes he said to the infirmarian: I would rather choose death than to take such things, although to others they seem delightful and sweet. Therefore when the hour of eating remained, from grief beginning to weep, to the infirmarian he said; Must I wholly take these things? Who when he had replied, Yes; he then with so great violence swallowed, that straightway failing upon the bed as dead he fell. And being dismissed by the infirmarian, after a delay his strength being resumed, again he began to eat. Whence once he being placed in so great anguish the infirmarian said; Thou oughtest not to have prayed God to take from thee relish, if thou wast unwilling to bear this pain. He replied, I did not esteem that I should sustain so great a thing.
[42] Exhorting the Brethren to holy frugality he said: The best of medicines is frugality: for the body if it is accustomed to few things, is content with few; but if to many, it requires many things. He who wishes with the Saints in the hall of heaven to reign, in this world with them in penance and a harsh life it behooves to agree. He who goes after medicines, not needing a great and last necessity, dissipates his deeds, and from evil comes into the little captivity. It is great wisdom, to know to eat at the times, without violence to oneself in abstinence and vigils. On the same things only to study, is against humility: that he might teach singularity is to be fled, therefore such men are always impatient and irascible. Therefore when he had seen some to go by singular abstinences, he said: My little sons, in all things there can be deception, except in humility and obedience. These your singularities are broadened by the pride of the devil: follow therefore others, my sons, and with others agree.
[43] I rather would willingly at others' bidding have eaten a delicate thing, and would do violence to himself toward more delicate things, than by my own judgment vile and coarser ones: and this I more believe to please God, although the spirit and nature take recreation. Whence, as I said above, although delicate foods harmed him, and of this several times he had experience (because, as he said, before he lost relish, Lents were to him Carnival, his nature desiring rather coarser than delicate things) yet when the Brethren, not believing this, compelled him to eat, with his great labor he ate, saying within himself, Perhaps I am deceived, because it is not too much, or thus it does not harm as it seems to me. He would have eaten flesh on the sixth weekday [as] he said, if by the Prelate this were commanded him; arguing thus, that good Brethren would not give him anything against the divine or human law: when by the Brethren he was constrained: for my opinion can be a deception of the devil or a frenzy; as it happens to the sick, that sometimes they persuade themselves to be well, and the contrary is the case. And this even until death he held and kept, namely that obedience was to be preferred to all other virtues.
[44] But how great the virtue of obedience of this servant of God had been, in few words I cannot explain: chiefly obedient to the infirmarian. for never in his life did he make a collation in the evening without the license of his Guardian. In his last infirmity it happened, that some fruits, offered to him by the will of the infirmarian, he had begun to eat, which had been sent to him by the holy man Fr. Barnabas b of Terni, when then almost nothing else could he eat: he stood however saying, I know not the will of the infirmarian: I have a conscience to receive anything except through his hands: I would wish therefore that he should compel me as a novice to eat the quality and quantity of food, and I would always obey. This virtue indeed he always supremely loved and affectionately taught. who also from novices especially exacted obedience Whence if at any time he had any novice, a friend of his own will, without special license he forbade him the least things to be done; if on the contrary he were a son of obedience, much liberty he granted him. This rule therefore he kept, that if he had any subject beyond measure zealous or goaded, this one as much as he could he endeavored to relax: but to the lovers of their own sensuality, working the contrary, unheard-of goads in their conscience he sent.
[45] And exhorting the Brethren to obey he said; Let us simply obey a Prelate sufficient or not sufficient for the love of God. The more by the love of God the subject subjects himself to his Prelate, the more free he is: because he is made lord of himself. It is good that a Religious be broken and contraried; that by this a true obedient and patient man he be made. Obedience is understood in two ways, first that which is prompt through faith; secondly that which in itself lacks faith; and such obedience is called discreet, because it discerns the useful from the harmful: therefore in perilous and useless things one is not to obey, when faith fails. God sometimes permits, that the Prelate command the evil which the man has desired: but obedience is a great excuse of the one obeying, when he does not believe or know the peril of obeying.
[46] A Prelate ought not to press his subjects too much, also teaching superiors how they ought to act with subjects. that they may be the more preserved. A Prelate ought not to be a tyrant, but compassionate, and common to all, and through faith it behooves him to rule his subjects. Of all things which he does, for good let him expect evil to be rendered by his subjects. A Prelate ought to make a little heart, and sometimes to ask counsel of his subjects, that they themselves may ordain, and he himself in his humility be preserved. A Prelate whatever he does, according to persons and qualities slowly and discreetly acting, let him solidly walk by the way of God: because if he should deviate to condescend to the Brethren, his evil will be doubled, and he will never console the Brethren, and acting against conscience he will offend God. When a Prelate sees a subject placed in sorrow and tribulation, let him defer the correction, and wait that he return to his heart. When he sees him disobedient, let him compassionate him, because he himself can come into the same case and be tempted as he; which if it happened to him, he would wish that all should compassionate him. He who knows well to rule himself, will rule his neighbor well. He who has the care of the Brethren, ought not to regard seculars: because both cannot be satisfied, as it is written, that no one can serve two Lords. Luke 16:13 When a Prelate is virtuous, the memory only of his intention keeps his subjects in fear: the subject also is free, if he conquers himself and breaks his will.
ANNOTATIONS.
CHAPTER V.
Concerning the other virtues of B. John and his pious death.
[47] The imitator of Christ Jesus the blessed Brother John so loved poverty, For the love of poverty that in his whole life never anything besides the habit, the cord, the breeches and the breviary he wished to use. When he came to religion, needing a Breviary and seeking to buy it, a certain merchant a friend of his procured for him a most beautiful one of the value of twenty-five gold pieces, which he from zeal of poverty spurned. Which renunciation his servant grievously bearing, who (as we said above) with him had been clothed in the habit of religion, was too much saddened, and exhorted him that he should accept that Breviary. To whom the zealot of poverty replied: Take thou, if thou wilt: I will not it: he refuses a precious Breviary: because one poor little one suffices me, which to lend willingly to the Brethren let it not be burdensome to me: and so the servant received the Breviary of great value; but the Lord Master another, which for four usual florins he procured
a. From zeal of poverty itself he had a conscience to bestow anything at the table on his neighbor: and this, because (as he himself said) only the lord of a thing has the lordship of conferring it, and to him it is lawful: nor does he dare give anything to another at the table. but the Friars Minor, not having themselves, cannot give: therefore let us leave another's, because all things are God's.
[48] But of his chastity it is superfluous to speak, since from his youth an inseparable companion it always was, from his youth most chaste and he was a most pure virgin: for not only in concupiscible things was he [not] delighted, but the sight of them was very painful to him. Yet God the most high, for his exercise, in his old age permitted him to be tortured by a certain carnal temptation. Whence fear and trembling of falling so seized him, he grieves to be tempted in old age: that greatly afflicted he cried to God, saying; O Lord, in my old age shall I be prostrated into such a disgrace; when in my youth hating the beginnings of nefarious thoughts I conquered? At length thus battling, victor he remained glorious.
[49] This blessed man asserted, that he made greater profit being silent than speaking. And to a certain Brother he said, He commends silence, Speak few words, and thou wilt not deviate. Say few words, and thou wilt be safe. And he said: He who walks in truth, knows not how to speak. He who does not wish to offend God, let him love solitude. By a solitary I do not understand him, who in some place enclosed or through groves remains; and inner solitude, but him [who] in his mind or within himself a solitary is free, continually conversing with God, or concerning God according to his frailty thinking; and among seculars remaining, hears not their noise and rumors. A certain youth came to the man of God, that with him concerning some spiritual things he might speak; among which counseling him, he said. Flee the Brethren: and assiduous conversation with God. from which flight these good things thou wilt draw. For first thou wilt avoid murmurings: secondly if in solitude thou shalt remain, one of two good things thou wilt do, either thou wilt read or thou wilt pray. And so he said: He who converses with good society, will take of their morals; whence if a solitary with God remains, of His properties by imitation or participation he the more takes. To a certain other he said: Before thou send thy thoughts into effect, reconsider well what thou art about to do, and a little while thou wilt remain upon thyself: because by such delay many good things will occur to thee, on account of thy humility toward God.
[50] In bearing injuries and other discomforts this man of God most gentle was seen as a lamb: In castigating errors he so exerts zeal, but where he found conscience or the honor of God or the harm of his neighbor, like a roaring lion he was, opposing himself to vices and the vicious, detesting and rebuking the sensual and slothful and the subverters of holy religion. But on a certain occasion on account of zeal and the honor of the divine name, with a certain venerable Father he too much disputed, and many words with one another they had, so that the servant of Christ himself seemed to the hearers to speak with passion. And when by one of the hearers he was asked, that he might feel inwardly no anger if in that contention by anger or impatience he had been conquered; he replied, that not, but rather captured by vain glory, while he showed pride for the love of God. And he said: No labor it is to me to contend, or to sadden my neighbor for the honor of God or his profit, because this I have turned into nature.
[51] And when a certain Brother speaking with many others had said, that this blessed man had much tribulated the Brethren; but love he replied: False judgments concerning me the Brethren have made, for some said me better, which I am not, and some worse: but know, most dear Brethren, never would I have tribulated anyone without great charity and love. For when I had seen any Brother, inclined to exercise his own will, and that I could not resist him as I wished; setting myself straightway before him, I did no less profit to myself than to him. Because after his will breaking I had saddened and compassion. him, thenceforth I was always mentally lifted to God, and rebuking myself I said; O Lord, Thy creature I have saddened: mercy I ask: then for him I prayed, that He should not permit him to be broken; but that my controversy useful to him may become, and good from it he may draw. He was wont also to say. With the defects and imperfections of others I did my deeds: for when I wished to judge anyone, I scrutinized first which was the greater, whether pride or the first defects. But he replying, that pride was worse and the greater, and that to judge is pride; I said, Therefore first judge thyself and not thy neighbor.
[52] He confuted also those, who of themselves greatly presume to understand more than not to understand, Lest learned reading generate pride, or who busy themselves to show their knowledge, saying; Something other than Paradise we seek: our pride transcends many masters of sacred Theology. Once also a certain youth before him reading certain subtle things, the servant of the Most High asked him, if what he read he understood. To whom the Reader, that yes, replied. Then he said, It suffices, now be silent. But he grieving asked license to read: and he more clearly affirmed, that he should not read. To whom the youth replied: Thou hast indeed already said that reading is good. To whom he replied: If with humility it be read. Remove therefore pride, and as much as thou wilt afterward read. A certain other youth asked him, if Nicholas of b Lyra on the Gospels he read: he replied, No. Why, said he? He replied: Because since thou art a youth, to youths he forbids it: still such reading is not thy food, but the Lives of the Fathers and the like. Then the youth said; The Gospels are very devout, why dost thou not permit them to be read? To whom the blessed man: True thou sayest that they are devout, but now for thee it is not good food, because pride supervening is raised. No, Father, said the youth, for becoming proud will I read. Who replied: This is thy pride. He himself indeed since he was learned, at last held the counsel.
[53] But when he had seen anyone founded in humility, on the contrary he persuades those founded in humility and to read subtle things would be useful to him and not a ruin, that he should humbly read them, as becomes a Friar Minor, he counseled, affirming that reading is the food of the soul. But the highest food he said prayer to be, because in it one prays, reads, studies, speaks with God, and hears of God. And he said: Although I have read little, yet what I have read I have been able to revolve fourfold in mind. on account of its great usefulness, This true cultivator of Christ indeed had implicitly all knowledge; but explicitly or acquired none. And he said, that Scripture was a coarse thing, that is intelligible to those who walk in truth; but on the contrary to others most obscure, although in human letters they are more learned: because to the understanding of divine Scripture, which was by the Holy Spirit dictated and by the Father sanctified and sent into the world, a man cannot enter, if of that spirit he has not. And when a certain Brother said to him, It would be a great thing, if anyone had blessed Nicholas of Lyra; he replied, provided few things be attentively read. that he went according to the letter, but yet it would be enough. And he added: But without the spiritual sense who would he be? And he brought forward many authorities to the purpose, saying; The Spirit will teach you all things, and fills the fisherman and the herdsman: the spirit scrutinizes all things, and the like. And when he gave counsel that one should read, he said: What thou readest endeavor to understand, because a sentence well understood serves many: nor desire much to read, but few things and with savor read.
[54] He teaches also that the philosophic virtues are useful: And at other times he said: All virtues are philosophic and spiritual: the philosophic merit little, but the good God nevertheless accepts and receives all things through that which they are worth. The philosophers also without faith knew God. Virtues wrought without virtue, that is by the force of presumption, although they are not worthy of reward, at least accustom us to good: and so when grace should come, it would seem to work good more lightly for love of it. But it is asked, O infatuated Brethren, why with several things are you involved? Not well for the whole is liberty sold for gold. God placed in the world us Brethren of the Observance, but that a religious ought to follow true virtue. as one who bears a candle lit in his hand, that the dark world may be illumined by the good examples of our life: and so He makes us abound against our will. If we had been good observers, it would please us to steal: because he who cleaves to God cares not for transitory things. He who cleaves to God, knows himself a sinner and wretched, suffers all adversities patiently, and loves Him more. Prayer and attention of mind with God avails, and there is nothing which is so much loved by a friend as fidelity; so on the contrary. Therefore it pleases God that in Him we trust.
[55] Many other things he said worthy of memory, which for the sake of brevity I do not write. Exercised by a long disease For this man among his other virtues, when he desired martyrdom and sought martyrdom, found it longer than he sought. For into a long and lengthy sickness he fell, and so far (as he himself said) as many pains as he could bear he suffered; in which like Job and like Paul he seemed. It is believed his infirmity was not for purgation (since he had always been a most innocent man) but for his own satisfaction. For he himself said, that so many and so great anguishes and pains he had desired to find, that death would be a solace to him. And he added for the example of those visiting him: Now my desire is full. And humbly he said: Pray for me that I lose not patience. And although he was a most excellent sufferer, since his chief study had been in patience, yet from his fear he showed himself to need the help of others. Often also he cried out for the desired death, that to his God he might quickly be joined, because besides God nothing else he wished. Whence when once the physician asked, if he desired anything; he replied nothing except Paradise. and of celestial desire: And at other times several times he said: Of no thing am I greedy, except of death. And as long as he could speak, he ceased not to say, My God, my God.
[56] And lifting his head often on high, and binding the hands of the Brethren with his hands, he said: and piously dead, Farewell all my friends, because I go to God. And these things said, when now he was consummated, and fortified with all the Ecclesiastical Sacraments, sweetly he fell asleep in the Lord, in the year above expressed, namely
1472 but the XLII of the Order, the LXIII of his age, in the sacred convent of St. Mary of the Angels near Assisi. Whose body was made more beautiful and whiter after death, than before while he lived: and so it brought not a small but a chief consolation to those beholding it. And at length all the ecclesiastical ceremonies being completed, it before the chapel of our blessed Father Francis they consigned to burial, he appears more comely than he had been living. namely in that which of the other two is in the middle.
ANNOTATIONS.
SUPPLEMENT
From the Italian Life by Francis de Luniano Published at Lyons in the year 1610.
John Bonvisi, of the Order of Minors of the Observance, at Assisi in Umbria (B.)
FROM THE ITALIAN OF FRANCIS DE LUNIANO.
Since it has pleased to excerpt from this more prolix Life only those things, which seemed more to make for the history; the division of the whole context itself into 27 Chapters it has seemed good separately to exhibit, and to ascribe the number of those chapters to the very margin. Yet first I note that to the same Life are premised the Italian Epigrams of Joseph Simon de Luca, Angelo Grilli, and Mario Florentini; of which the last I suspect to have been a Doctor of medicine the father of the man most learned among the people of Lucca Francesco Maria Florentini, likewise a Doctor of medicine, whose now son Mario, heir of the paternal affection toward us in the same profession survives. But the titles of the Chapters are these.
CHAPTER I.
The birth of John, and his private life in the Order through Spain and in Italy.
CHAPTER II
[1] In the year of the Lord 984 to Lucca, an ancient and noble city of Etruria, From the stock of the Bonvisi there came a certain Bonvisi, an Imperial Judge constituted by Otto III; and a wife Eritia, daughter of Petronius of Lucca, being taken in the ninth year after, he gave a beginning to the illustrious progeny of the Bonvisi. From this in the XIV century of Christ came Rainerius Nerii, within the first ten years of the XV century the father of two notable sons, Lorenzo and John, of whom this one in religion, that one in the world, merited a great name of exceptional virtue. For Lorenzo by Paolo Guinigi, then ruling at Lucca, adopted as a nephew, with his brother Lorenzo John being born, preferred to the amplitude and power thence to be hoped the love of his fatherland, and for vindicating it into liberty joined himself to Count Francesco Sforza: wherefore the greater honors as more just obtaining from the citizens, at length set in the supreme grade of Gonfalonier he died, raised up with the common mourning of all. John from boyhood addicted to piety, his adolescence being passed chastely a youth, and having entered the Order in Spain, the care of domestic affairs and the command of his brother transferred into Spain: where his affairs running according to his wish, he himself turned elsewhere; and the flattering world being spurned, entered the Franciscan religion; with great feeling of his brother, by that news vehemently consternated, because he believed the chief hopes of his fortune to be placed in that brother. But this when expostulating he wrote to him by letters; John replied, that he indeed seemed worthy of that penalty, that he had placed his hopes rather in man than in God.
CHAPTER III
CHAPTER IV
[2] The novitiate being completed in Aragon, and the spirit impelling to desiring a life amid continual annoyances, into Biscay he crossed: and through various convents, and soon into another and another place; never however except with the good grace of the Superiors. From whom when he asked leave of departing, he did it with the greatest resignation of mind, his petition so modestly reiterating, that he alleged causes no less against than for himself, and bore a repulse most patiently, even joined with rebuke and contumely. And indeed from that place which he had first gone to in Biscay desiring to depart, often denied, at length of its own accord the faculty is said to have been granted; when now he by no means expected it, license being added if he wished, of taking away, the companion whom he had brought from Aragon. But John thinking it incongruous to move him thence, having gone on pilgrimage by the license of the Superiors, where with great spiritual profit he lived; thanks being rendered to the Guardian, and the companion himself being induced that he should rather wish to remain even himself; gave back the better garments which on account of the inclemency of that sky, from obedience he had consented to wear, and lined with a fur tunic, and covered with a light mantle and a simple tunic, and unaccompanied withdrew. But along the way living by begging, he strove with so great trust in God, that even he led it for himself a scruple, to give thanks to those bestowing alms, because he considered it to come to him from God rather than from man.
[3] So through various convents of the Order wandering, without doubt also the chief sanctuaries, several places sacred to the B. V. being visited, such as among the Spaniards several in honor of the Mother of God are visited with a most frequent concourse of pilgrims, he diligently went to; concerning which we should know something more distinctly, were he not so sparing in bringing his own affairs to the knowledge of others. Yet it was observed not obscurely, that even the sole recollection of those things which there he felt and did most sweetly affected him; so that he could not dissimulate that he was held by a great desire of returning thither, and only by obedience impeded that he did not do it. he is made a Priest: For the consideration of the same virtue, and of a stricter obligation to act well, there in Spain he gave consent to the Superiors, wishing to ordain him a Priest, that the more fruitfully there might be to the Order an example of so great holiness as in him they admired.
CHAPTER V
CHAPTER VI
[4] Then returned into Italy, and attributed to the Province of St. Francis among the Observants, and returned into Italy to the Observants, and destined to that convent which lies near the walls of Perugia, soon such an odor of his virtue he spread through the whole city, that very many seculars came to him, to be edified in spirit by his pious and religious conversation; but to him himself, who had preferred solitude, not a little troublesome. Which when he dissimulated, committing himself wholly to obedience, the Guardian of his own motion understood, and said; if conversation with seculars created any annoyance for him, he should henceforth abstain from going to the door. This he so promptly received and committed to execution, he cuts off conversation with seculars: that the Guardian admiring it, was wont to propose him to other Brethren as an example. But although it was so troublesome to him to converse with seculars, yet being asked by one of the senior Fathers, whether commanded to give effort to hearing Confessions, he would do it; he replied, that he would unhesitatingly and diligently fulfill the command.
[5] To this looks, what not long after his return from Spain a certain companion of his related to have happened to him making a journey. he does nothing except from obedience, There was a foul tempest, and the rivers swelling everywhere from rain denied passage without peril of life: when therefore the companion asked of John, whether they ought further to go on, and not rather to stop on the journey; no other reply could he extort from him, than in the Spanish tongue, which then for the most part he used, Command, Command Father. From Perugia at some time walking to Spineta, to the companion asking, in what place he wished to stop to take rest, he replied always, I will obey thee. And so when at some time being in the infirmary on the Vigil of the Purification, when a fast is not commanded, the curator of the sick had asked, whether that day he wished to fast; immediately he replied, What thou shalt command I will do. wishing single things to be commanded him, But he replying, Nay I what thou; he subjoined: Therefore I will ask God to inspire there what shall be His good pleasure; for thine it is to command, mine to obey. Then the infirmarian replied, that it seemed to him that the will of God was rather that he should not fast: and he humored him.
[6] He said also that if the Superior commanded him to walk naked through the squares, he would obey; and prepared to execute anything without discussion. but woe to him would it be unless he obeyed, for it would be that the goad of conscience would indulge him no rest. This in his purpose so firm seeing a certain Fr. Fidelis, proposed to him a perplexed case, namely whether one ought to obey a Superior (who as a man can err) commanding that one cast himself into a well. To whom John replies, A twofold obedience I know, one prompt from faith and discerning nothing; and so without delay committing to execution the things commanded; the other circumspect and examining the commands of Superiors, lest perhaps against salvation and against the rule it be commanded. This second can easily be drawn into error and draw, if perhaps by some fallacious light it be led away from the true: but I who know myself destitute of the discerning light, embrace the obedience of the first manner, considering my Superior, not as a man, but as God. I would not indeed wish to be cast into a perplexity of this kind; I think however that if the Superior commanded me to leap into a well, I would humor him.
CHAPTER VII
[7] From obedience to humility I pass, without which that cannot subsist, from his inmost knowledge of self most humble, and by which John esteemed himself the most vile of all. Therefore when the Brethren wished to relieve him fixed in the consideration of his own vileness and dejected in mind from the indications appearing in his countenance, and to excite him to cheerfulness: In this, he said, I would willingly obey you, if it were permitted me to hope, that I should be judged by God such as you esteem. For long since he had with instant prayer besought the Lord, that that of the Psalm, Have mercy on me O God, he might truly and from the soul pronounce. For as often as he recited this verse, his spirit failed him; concerning his salvation he is long argued. and wholly trembling and anxious concerning his salvation he would have despaired, had not God set before his eyes the immensity of His mercy. But in this perplexity of a mind doubting concerning its own salvation he persevered for many years: and to draw him absorbed in such thoughts back from that anxiety, it was expedient for him to be distracted thence by some external interpellation. This appeared at Monteluco near Spoleto John staying: for when a certain courtier had come, to consult John concerning some affairs, for several days thereafter he was beheld with a more cheerful countenance. But beautifully the supernatural knowledge of God, and the natural knowledge of man he compared to the two buckets of one well, of which one is raised as much as the other is lowered: but as soon as the mind raised to God shall have been filled and made heavy with His majesty,
it begins to ascend, said he, from the abyss of human vileness the knowledge of one's own want and miseries.
CHAPTER II.
Novices and younger Professed instructed by John.
CHAPTER VIII
[8] Amid these things more and more shone the solid holiness of John; Set over the Novices of Cesi, which led the Superiors into that thought, that they believed, that excellently in spirit would be formed, those Novices whom they committed to his magistery. And so although from Spain into Italy he had returned chiefly for this, that all burden of any prelacy he might far decline; yet he was compelled in the Eremitory of Cesi, where with great observance and austerity life was led, to undertake the Novices to be instructed: which all respect of his own convenience and quiet being laid aside with great charity and patience he did, by little and little bringing to maturity, what they had still rude and crude brought to Religion, the purpose of living spiritually. But this he so did by precepts and admonitions, that he accomplished it by examples; by his own example he teaches them to be subjected to all, and he used sweet and lenient remedies more willingly, than pungent and harsh ones. In making the bodily exercises, mostly all he called together into one: and if at the same time all he admitted to the work to be done, he applied all to it, one excepted who meanwhile read aloud a spiritual book: but if either from the defect of instruments, or for another cause not all at the same time could apply their hand to the work, he divided them, so that others resting others labored; but he himself, lest he should stand by an idle spectator, joined himself to the first, and then prosecuted the work with the second. And it sometimes happened, that when one Novice succeeded for another, he himself suffered himself to be induced by the second, to do the very work otherwise than he had begun it with the former; or even reformed wholly what was already done; by this subjection of his own judgment instructing them, and commemorating that of the Wise man, Be not wise in thy own conceit, and lean not on thy own prudence. Prov. 3:5
[9] When at some time the Novices asked him in summer time, that it might be lawful for them to draw cold water from the cistern, he pretended himself to be pressed by the same necessity; and one of them being alleged to the Guardian, who might ask license for himself and them; it being obtained, he himself indeed moderately tasted the water, but to the rest as much as they wished to draw he permitted. At other times pressed by so great thirst, that even outwardly he betrayed it, yet from drink he abstained; now this, now that virtue teaching them by his example. A certain youth, rebuked for a certain fault, and excusing himself he gravely chid; but afterward, when now he believed him capable of instruction, to love rebukes: he sweetly admonished him never to be ashamed to confess his fault, bringing forward this Verse, Let not my heart incline to words of malice to make excuses in sins. Nay also he exhorted them to manifest their defects of their own accord, and promptly to apply to them the remedies to be suggested; but to know that by themselves they could do nothing. Ps. 140:4 Whence most frequent, in correcting his men, was to him this saying; Thou esteemest thyself wise in thy little brain, and therefore thou wilt always remain a fool.
[10] In this office there had fallen to him a Companion, whose name indeed no diligence has hitherto been able to dig out, but whose writings have taught us many actions of John, which otherwise would have lain hidden. He asked him, that he should teach the Novices the manner of contemplating: he refuses to teach them a more sublime manner of praying: but John evidently demonstrated that great harm could thence come to them, using especially this reasoning, that if they by contemplating celestial beatitude or something else of this kind were deceived, by directing their mind to some holiness greater than their capacity, ruin would follow without doubt irreparable, because God would permit them to slip into a precipice. But he was wont to say, that the desire of attaining holiness was the most subtle pride of all; and he would rather see them touched by ambition of knowledge, because this is less perilous. And so he led them by the way of humility and mortification, and for the argument of prayer he prescribed them the Crown, to be recited five interpolated times; and he bade them trust, that God Himself would be their master, as much of the prayer to be made, as of any other virtue to be exercised; because it was the work of God not of man. But when he had understood, that in the Roman Province a certain Father wished the Novices committed to him too quickly to be instructed for contemplation, smiling he said, that the divine Majesty had reserved that magistery to Itself alone.
[11] If perhaps he observed any Novice to live unwillingly in religion, after some care applied to him, to discern, whether it was a deliberate will or only a diabolic persuasion; or to retain unwilling ones in the Order by some art: he used no blandishments further, to retain him, but made free for him the faculty of departing. But he said that this manner of acting had always succeeded best for him, because youths retained in the Order by some art scarcely ever obtain a good end. He conceived moreover the best hope of those who in the beginning seemed as if stupid and astounded; not likewise of others who appeared excited and brisk; For these, he said, are as if reformed into a new life, but the others such as they enter such for the most part remain. To the good also and obedient by every reasoning he could he succored in their temptations and afflictions, yet he diligently cares for the tempted, of which thing let this be an example. To a certain Fr. Francis from excessive cold, of which his delicate complexion was impatient, the feet and shins had more vehemently swollen; John doubted however whether it was not a greater weakness of mind than of body. Therefore he said to him; Hast thou enough courage, to bear that cold this whole day? But he generously replying that yes, the Master betook himself to prayer, and obtained a sudden heat to be so infused into his whole body, especially the feet, that as much himself as his companions vehemently wondered at it.
[12] More stupendous happened to another Novice, who in the world had been steward of D. Napoleon Orsini, and was held by the greatest desire (perhaps from a certain hidden pride) that he who for a Lay-brother had taken the habit should be promoted to the Clericate. and in these a layman desirous of the Clericate, This when he had disclosed to the Master, John regarding him with a paternal eye: Whither, he said, son, this ambition? Is it not enough for thee if as straitly as possible thou be bound to the most holy Cross of the Son of God, contemned for thy love and held vile, that thou wish to be his companion in being contemned and held vile? More was not needed: for straightway the Novice, a new fervor being conceived, exclaimed, It is, Father; It is, Father. But thence free from that temptation he began with tears sighing to say, O Cross deserted! O Cross given to oblivion! and he wished to perpetual memory of this change to be called Fr. Anthony of the Cross. Further when in the rule of the Novices that former one, whom I have mentioned, his Companion was substituted for him, himself perhaps commending him for this, and when he asked of him the rule which he should keep in such a magistery; John replied, Aught else I cannot say to thee, than that this be the work of God. and he teaches that they are always to be mortified. Yet to the one insisting more importunately he added, Break them, break them in any matter: in few words much embraced: because before all other things nothing equally advances Novices, as if all their wills are crossed, for their greater mortification and humiliation.
[13] This grace also divinely the servant of God had received, that not only in the temptation of his Novices he read in their faces, he inspects their hidden thoughts. but made them disclose those to him, which appeared by two following examples. The first that when Fr. Angelus of the Mount, for a vain ostentation of extraordinary strength, carried a certain very great log on his shoulders; John, that he might repress that hidden pride, ordered that that burden being laid down he should take up another twice less: which he doing scarcely a few paces had advanced, when failing under the weight he was compelled to cast it away; and at the same time the temptation of boasting, by which his mind had been burdened. The other happened in the Eremitory of Cesi, to a certain Fr. Bonaventura. To him lest he be idle John had commanded to make for the use of the convent wooden spoons; and he corrects, but he little addicted to labor pretexted impotence, on occasion of a certain infirmity of his. The sagacious master recognized the poison of sloth infused into his mind. Wherefore he led him with himself to the garden, where at his presence filled with new spirit and vigor the Novice, long and much labored, nay even easily enough and agilely turned over a stone of enormous mass. But both works were ascribed to a miracle, to the merit of the Master made in the disciples.
CHAPTER IX
[14] He grieves that the younger are depraved by the examples of the elders John desired the newly professed Brethren to be brought to true perfection, vehemently grieving that of plants of this kind newly such most exact care was not had: and therefore in the Provincial Chapters he complained of the unhappiness of these times, in which the elders went before the younger by a not best example, calling them unworthy who should be called Fathers of such sons. Wherefore when at some time some youths passed before him with great reverence, moved by paternal affection, he said to the Brother standing by him: How much better would these poor little ones die in this state! for it will be that they will deviate from the path of truth, because there are lacking alas! fathers, who would wish to show it to them, although there is a plenty of those who could most aptly do it. and to be drawn to vanities: For all labor, to fill the intellect of the younger with vain and secular knowledge. Nor only that, but extending his mind into the future also, he deplored that there would be found at some time those who would teach them to play musical instruments and other similar levities, monstrously interpolating the operations of the spirit with the delights of the senses. Then he subjoined, O you wretched ones! Is this the fruit expected for so many labors, which for your sake are made in the novitiate? But to one asking what remedy he suggested for such an evil: It should be cared for, he said, that fleeing the deadly bait of sensual delights, they should be intimately united to God alone: for to whom it well agrees with God, it well agrees with all things.
[15] As often as occasion of fraternal correction was given, not sluggishly the holy man used it: he gives them useful monitions: who at some time being asked by a youth, that he should give some salutary admonition; Three things, he said, I require of thee, son, which I would wish to be continually before thy mind. The first that in all actions, not thy own judgment but another's thou follow more willingly, caring nothing to seem wise; the second that thou remember God to see thee, and to thee always and in every place to be present; the third that outside the choir from all unnecessary conversation of the Brethren thou abstain, nor in their affairs intrude thyself, for so thou wilt decline many tribulations and preserve solid peace. To another too forward and imperious he persuaded, that by little and little he should accustom himself to abnegate his own will; asserting that unless in that manner he began to conquer himself, in a short time he would come to that arrogance that he would wish to govern the whole world. Likewise beholding another much
presuming of himself, who recently had been ordained Subdeacon, he judged it would profit him if for his humiliation he should say, I see that they have exalted thee too quickly: beware therefore, especially to repress pride, my son, beware pride; and I believe that he who is not humble is not a man, but he who is not a man, is either a brute or a demon. He was wont also to inculcate, that no one should trust a certain fervor of spirit, such as often is found in youths; much less should he reprehend in the elders some modest sensuality: for as this is often excused by the necessity of failing nature, so that is not rarely a juvenile impetus, goaded by the temptation of hidden pride.
[16] Before three youths being with him in his cell at some time discoursing upon the state of the Religion of St. Francis; We, he said, sons, are dragged by passions as by the rush of a rapid torrent: therefore I persuade you, that with the actions of others to be cared for you by no means mingle yourselves; others' affairs are not to be cared for, but only care for your own affairs, persevering in the simplicity and purity of that vocation to which you are chosen: otherwise I fear lest it happen to us, what to that hardened people God said through Isaiah, Blind the heart of this people, and make their ears heavy, that they see not nor understand. Is. 6:10 A certain Cleric of a lively and light wit fixedly regarding, Thou seemest to me, he said, a most restless fly, who not even for one moment canst remain within thyself. Which heard suddenly he stood immovable, passions are to be mortified, and as if astounded by a celestial voice. Then Brother John: Behold, God makes thee know, that if thou wilt it is not impossible for thee to change thy nature, and to persevere in firm quiet; and exhorting him with gentleness, that in that state he should strive to preserve himself, he dismissed him. The scribe of the Provincial Vicar complained to him at some time, that he could not so be free for prayer and the otherwise wonted exercises passing from convent to convent, and distracted by continual writing. Him John paternally consoling said: Let it suffice thee, son, to make that brief prayer which thy occupation permits: but make it fervent, caring especially that thou obey, and that thy whole mind into the will of the Superior thou resign; for obedience consumes all defects: and therefore I affirm to thee, that whatever distracted by these cares thou losest, one must simply obey. abundantly thou wilt recover with a doubled consolation otherwise. To which counsel acquiescing the youth afterward related, that from that modest prayer which was permitted him, besides other fruits this also had come to him, that as it were into perpetual oblivion of all his former weariness he had come.
CHAPTER III.
Twice Guardian John most prudently rules his subjects.
CHAPTER X
[17] So in ruling the Novices so great fame of moderation and prudence John acquired, Guardian at St. Urban near Narni, that the Superiors judged him fit, who should be set as Guardian over the Eremitory of St. Urban, called the Cave, a most devout place among the mountains of Narni, which in the first beginnings of the Order St. Francis undertook. Here from a revelation we believe at the time of the divine passion the rock split apart, in that manner in which it was done on the mountain of Alvernia: and today is beheld a deep cleft, within which the Seraphic Father was wont to betake himself, when fleeing human conversation, he fixed the eyes of his mind on celestial things, which there often slip in more copiously, where to the bodily eyes the bodily sun is withdrawn: but in the middle of the rock is preserved a little cell, in which the infirm Saint changed water into wine. In this so famous place John had occasion, of joining to that modesty which as a private man he had always kept the public authority of his office. he most aptly rules his subjects, But studying the quiet of his subjects, and providing for the necessities of each one, by dissimulating also sometimes errors, and indulging whatever he could without a manifest infraction of the Rule, he led back the less tractable to religious maturity, and showed by the gift of the beneficent creator no less of aptitude to have fallen to him in the active life, than of fervor for the exercises of the contemplative. But two things here he did by no means to be passed over in silence.
[18] The first that when a contention had arisen between the questor of his convent Fr. Paul of Fœniculetum and Fr. James of Callio Guardian of St. Jerome of Narni, obstinately opposing himself to the Brethren of the Cave that within that city they should not beg alms; he softens the contumacy of the Guardian of Narni; and this one had broken out into such madness, that he threatened prison and excommunication to those wishing to do it; it happened that he met Fr. John, who about to anticipate scandals himself a wallet being taken had gone out to ask alms. But scarcely came he into his sight, when that furious one, made gentler than a lamb, placidly hastened to meet him saying: Thou without doubt art John of Lucca. But John confessing himself to be he, rushing into his embrace and lovingly kissing him before many added: I recognized thee from the sole majesty of thy countenance, which displays the pure splendor of holiness. Deeply such words pricked John, he recalls hunter Priests to modesty: and lest his humility should there suffer anything from his praises, forthwith no word being returned he withdrew himself thence. The other is that two Priests, wont to hunt about the monastery, and thereby bringing some disturbance to it; since no one dared to forbid them, as very benevolent to the convent; he himself having gotten the same in the convent led them to the garden, and wove a conversation about spiritual things, with so great fervor of spirit, that although in them the will of hunting ceased not, yet wholly compunct they looked at one another, and as if mute departed from him; but then wholesomely confused they reformed the whole rule of their former life. And by this it was notably proved, what John was wont to say; that those Brethren are not fit for rule, to whom to comply with the will of seculars is so much at heart, that they postpone the conveniences of the convents to their satisfaction.
[19] His manner of ruling wholly composed of sweetness and modesty looked chiefly to this, that by his subjects obedience should be rendered from love rather than from fear; he shows that Superiors need discretion, whence was born toward him a full reverence of observance, and aided by the example of his blameless life he easily obtained from them anything whatever, content if he had subjects humble and obedient, without notable very defects, and of those whom perhaps he rebuked wishing penitence rather than penalty. He greatly also commended patience to Guardians, and made the greatest account of it, and great patience: and said it alone sufficed to govern a congregation however great; but on the contrary the gravest errors were wont to be committed by those, who without patience approached Prelacies. But to those promoted to these he said, if they wished the peace between themselves and their subjects safe, they ought to beware lest by superfluous and importunate commands they burden and disquiet them, using to persuade this a similitude of a garment, which folded long can be preserved, but by excessive and continual use is quickly worn out and torn. For a subject, reserved for the necessary uses of his convent and not too much occupied, perseveres in love and peace with the Superior: but if anyone does not so promptly obey, not for that reason should one proceed straightway to threats and quarrels, but he should be patiently tolerated and by a sweet reprehension led back into the way of obedience.
[20] But these and such precepts, which he gave to others, which he also proves by his own example. were by himself reduced into practice, with an admirable example of perfect moderation, as from the following deed of his appeared. A certain young Lay-brother, good and simple, acting as cook in the convent, compassionating the labor beyond measure grave, which John sustained; and using that charity toward him, which he judged lawful for himself from his office; took care that there sometimes be ministered to him a portion, greater than the common and more sumptuously seasoned, nor did he know how much this displeased him: but admonished more often to desist, attributing this to a scruple or to the modesty of the holy Father, nevertheless believed it to be of his own obligation, and that in it he merited much. Which being observed the Guardian by himself sweetly admonished him, that he should not prefer his own judgment to the judgment of the Superior, and that he should desist from ministering to him anything particular from the community: but understanding that the youth had fixed his mind in it, whence with difficulty he was to be drawn away; he took thence the occasion of exercising, patience indeed about himself, but charity toward his neighbors; and began so to give out to the poor by himself what he received.
CHAPTER XI
[21] Thence translated to Perugia, Scarcely had John completed the time of his first Guardianship, when by concordant votes he was asked to another at the Mount of Perugia, a place famous on account of the memory of B. Giles, whose cell there is even today in the highest veneration. In the beginning of this Prelacy, which he held three years, he refuses to visit the Governor: the Brethren persuading him that after the custom of his predecessors he should visit the Lord Governor, and should busy himself to keep him benevolent to the convent; he replied that it did not seem to him fitting, that a religious should consume time in visits secularly officious, especially since he experienced himself unfit for these above all. And he indeed in this part alone refused to follow the counsel of the Brethren, but in other matters for the most part he required it of his own accord; both that he might have them more prompt to obedience, and because from his great humility he believed he could take no good counsel from himself.
[22] he declares what he thinks concerning the three-times-a-week eating of flesh. Making at some time a sermon before the Brethren in the refectory, according to the custom of the Franciscan Order, he turned it to the custom, which now seems to obtain the force of a law, that to the Brethren three times a week flesh be set on, so that it is believed to be of necessity what is of mere indulgence. For although it is to be held, that the weak and convalescent, and likewise the old or otherwise ill-disposed, ought to be treated more kindly and discreetly, charity not only permitting it, but even requiring it: yet on the other hand, he said, I cannot understand, by what pretext the rest of the Brethren can pretend the same privilege: and ingenuously I confess, that I am not able to grasp, how a profession made by words those carry out by work, who under the name and habit of entire and voluntary poverty desire to live delicately, after the manner of those whose mind is wholly fixed on the service of the senses. I know indeed that many justify it by this that such things are not bought nor acquired, but are given of their own accord liberally by the liberality of benefactors without the scandal of one's neighbor: and the indulgence of God toward him, but these do not observe, that to our confusion and shame God permits it, knowing that there is lacking in us that virtue, which would make us abstain from such things; and hearing the sighs, with which repeatedly we pant, like the Israelites, after the dismissed pots of Egyptian flesh: lest therefore He be compelled to hear our complaints for such things, He causes to be afforded to us of His own accord what we desire, lest some graver scandal happen.
[23] But why do I say God? I know not indeed even now to define with myself, yet he decrees the same is to be tolerated, whether God I ought to esteem the author of this abundance, or our adversary
the ancient one, who has made the abuse of such superfluous sensuality pass into a habit, and this at last into a law and necessity. Yet that very ambiguity inclines me to comply with the greater part of those so wishing, and to grant flesh by usage; which nevertheless I would wish to be seasoned with some sauce, blunting the affection of sensuality, and rendering the very foods less savory: for I would wish you to think, that the paschal Lamb was not to be eaten without wild lettuces. Truly it grieves me that in this manner I am compelled to speak to you: yet if anyone think me, a most loving father of his own, on this account to be reprehended, at least like a son of Adam let him cast the fault on the woman, my own sensuality I mean. As far as concerns me, if I should see the Brethren disposed to suffering and to desiring harsh places and more remote from such delights and conveniences, prompt also they would find me, to eat foods however delicate with them: for these being so disposed in mind, I would believe those delicacies to be offered by the hands of Angels. And although it warred against his own disposition: hence it is understood, that although he sometimes adapted himself to the will of the Brethren, yet against his own disposition he did it: which he also more clearly demonstrated, when being asked by a certain Guardian, to give him some useful precept concerning the rule of subjects, among other things he said; that he had sometimes been perilously infirm, and had been pricked with an extraordinary remorse of conscience, that he had indulged the Brethren some things, not indeed unlawful, yet less convenient. And he exhorted him that in this he should use great caution: for here was need of greater prudence and vigilance, than could be explained in words.
[24] Asked by another Father, what in Religion had at some time happened to him most bitter, he confesses that Prelacy happened to him most troublesome without hesitation he replied that Prelacy: Because, he said, I could never rule the Brethren by my own disposition: I can however affirm, that although I never desired it, nevertheless I was ashamed to refuse it, because I saw it to be subject to the greatest labors and perils, and so also to afford a great occasion of manifold merit. and the excessive charity of the Brethren toward him. Another morsel moreover no less insipid I swallowed, offered by the superfluous charity of the Brethren, who using the occasion which my frequent infirmities seemed to give them, wished as it were violently to compel me to lead a life more delicate than usual, not knowing that even from the world I had accustomed my nature to coarser food, and had made it abhor delicacies; for they think them refused by me on account of other causes. To another asking his counsel, whether he should accept the Prelacy to which he had been elected, John replied, If thou seest it can harm thy salvation, do not accept it. But that good Father replying, that if in this he refused to humor the Superiors, he must hear Confessions, or take the office of Preacher, of which both were not without infinite perils: he said to him, if to hearing confessions thou shalt come with a pure intention, from true zeal of saving the penitent; and shalt preach with that simplicity, which in the Brethren especially Minors is required; thou wilt not find the thing to be so difficult as thou imaginest it for thyself.
CHAPTER IV.
The study of poverty, mortification, the flight of seculars even of kinsmen.
Chapter XII
[25] Abstaining even from lawful conveniences, John, as much a subject as a superior, wished the strictest poverty about himself, even in the least things: hence a Breviary exceedingly vile, and a Crown only of little globes strung on a rude thread he used: but in his cell neither a needle, nor a little cap, nor any convenience however small he tolerated, although he was certain it was permitted him by the Rule. But this love of holy poverty made him most solicitous lest against it he should do anything. And so if to one exercising the office of Superior, cords, changes of clothing, and other similar things were given him, from the very giver he asked the faculty of dispensing them among the Brethren, esteeming that otherwise it was not lawful for him with a safe conscience. And when at some time in his cell he had found a Cord, he would not give it to the Brother asking, saying, this pertained to its Lord, he claims nothing for himself privately, but not to him who possessed nothing. Asked further why so strictly he straitened poverty, he replied; Narrow is the way which leads to life. But being Superior neither a cell, nor a habit, nor anything else he chose for himself, but waited what would be given him by the Brethren: and in this manner of acting he found much quiet, exhorting others that they should take to heart to follow perfect mendicity in all things. So that to a certain one asking leave to have a ruler, with which about to write he might draw lines; he so granted it, that yet he added; It would be better for thee to cast away the care even of the least things, and to trust uniquely and entirely in God, who to those so resigned in Him of His own accord ministers whatever they need.
[26] but he teaches to commit all things to God And to this he referred certain cases, which in this kind had happened to him. Namely, that when at the time of the Chapter his cell had to be changed, he deliberated, whether he should carry with him the discipline which he had in his cell; yet at length for love of poverty he left it, but a very similar other one he immediately found upon the little table of the other cell to which he was passing. At other times when he desired to have a copy of that most beautiful hymn, Jesus the sweet memory, which is recited in the Office of the divine Name, until he had committed it to memory; yet from the same cause he refused to receive it, and afterward found it in all the cells, to whatever he happened to migrate. Likewise when placed on a journey he had nothing of food for himself or his Novice companion, so famished and exhausted, that now he could scarcely stand on his feet; he exhorted him to trust in God, who would provide for them: but scarcely had he said these things, when they were succored most abundantly. who will abundantly provide for any case. Of which thing giving very many thanks to God he said: Often God even me unwilling makes to abound, sometimes even He anticipates the necessity itself. And from himself forming a judgment, of that which to all Religious everywhere could happen, he was wont to say; that unless they diligently attended to this matter, by little and little they would heap up so many trifles in a cell, that at the end of the year there would be need of a mule to carry them out. The iron therefore must always be held in hand to cut off superfluous conveniences, especially those toward which the appetite inclines. he praises poverty joined to want, But he praised chiefly that poverty, which has joined to itself patience and want even of necessary things, before that which is promptly succored, while others are in want. For if one Brother should have two or three tunics in winter to ward off the cold, without doubt he would not feel the discomfort of poverty. Likewise alms, so solicitously sought and as it were importunately extorted, signifies nothing else, than that abundance pleases us, and poverty has no savor: whence it is that we are deservedly tribulated, because we eat the bread of sorrow, namely the sins of those bestowing on us.
[27] nor does he approve the easy recourse to the infirmary, Although moreover that charity, which introduced infirmaries, is laudable, inasmuch as they truly serve the needy: yet he believed that on their occasion to many was afforded material for fostering their sensuality and sloth. Of which thing speaking with a certain Fr. Matthew, who alleged the judgment of the physician, with free zeal he replied, Neither thee nor him in this part do I believe: for he who without evident necessity runs to the infirmary to secure his body, willingly follows the counsels of physicians, and often exposes the salvation of the soul to great peril. and the care of others' affairs: Making sometimes a sermon in the Chapter concerning poverty, he said, that it would be better to take away certain superfluous ornaments from the sacristy, were there not the peril of scandalizing their donors: and he added: If we knew to care more for ourselves than for seculars, more also than for the Nuns and Tertiaries, for establishing our perfection; we would have made to God a most acceptable sacrifice: but now we desert ourselves; and, that we may care for others' affairs, we do our own ill; nay even the others' for that reason we administer the worse.
[28] At other times speaking with much exaggeration of the magnificence of buildings in the Order: See, he said, how far we have exceeded. reprehending the magnificence of buildings, The places of St. Bartholomew of Foligno and of St. James of Todi were formerly esteemed the most beautiful and most opulent of the whole Province, and therefore brought no small mortification to the zealots of perfect observance and religious humility: but now they have become vile in our opinion, because they are much surpassed by the places of Monte-santo, St. Paul, and St. Jerome of Narni. And would that these too shortly do not seem slight or mediocre. Then he subjoined: If we proceeded according to the obligation of our state, not only would we rejoice in the straitness of places, but it would not displease sometimes to be deprived of every roof. Asked counsel concerning a certain office to be built in the convent of Narni, he refused to open his opinion, and said, that for so trifling a thing he was unwilling to be tortured in purgatory. But when others insisted more importunately, at length he said, To the judgment of Father Vicar I leave the whole matter, to whom by reason of the office which he bears a peculiar Angel assists: whatever shall please him, will please also me. But when at some time it was treated of the choir at St. Mary of the Angels, very narrow and abject, to be restored into an ampler form, he said; These men seem to me to wish to destroy whatever remains of our old simplicity; nor do they think it will be, that for seeing the straitnesses of the cells of our holy Father Francis, men from hundreds of miles will come hither: great folly indeed it is to dissipate the relics of our antiquity, which are to us and to the whole world of so great edification.
[29] A little before he died, with great feeling of his mind he spoke to one of the chief Fathers concerning the relaxation of discipline, the relaxation of discipline; and among other things wonderfully making to this, he said; Alas! Father, where now is the observance of the Rule? where does poverty appear in clothing and mendicity in food? since this abundance of ours in respect of seculars should rather be called such, and more sparingly are foods set on their tables than on the tables of the Brethren; and they are more content with little, than we with much: but in clothing we have proceeded so far, that all material of suffering has been cut off from them. We frequent the Courts, even beyond the cases in which the Rule permits it. God knows with what example of austerity the Preachers live: and we all vyingly do this, that we may have ill poverty hateful to all. the use of lamps, But what shall I say of us who dwell at St. Mary of the Angels, and after the twenty-fourth hour do not dare to put forth a foot anywhere without a light? Never or very rarely were the Brethren wont to have a light in the cell, and St. Bernardino sustained a grave persecution from them, because he studied by a lamp. Indeed of myself I confess, that I never used oil within my cell, except once only in the Eremitory of Cesi, a certain greatest necessity urging. But today more oil in one week is consumed in the cells, and frequent conversation with seculars. than in a whole month in that lamp which before the altar day and night burns. Formerly few of the Brethren
heard Confessions and in few places, since each one declined the occasion of dealing with seculars: now I see those especially esteemed, who in such conversation seem most dexterous and willingly mingle themselves in it: wherefore I hold for certain, that we shall at some time be Conventuals; and that there shall rise up other plants of genuine observance, which to our confusion will produce the fruit of holiness.
Chapter XIII
[30] The office of Definitor, which is of the greatest authority in the Franciscan Order (for to the Definitors all the gravest affairs of the whole Province are referred) John at some time bore; Definitor of the Province and showed that in the same man can consist great rule with great spirit, and beautifully be mixed the prudence of the serpent with the simplicity of the dove. As colleagues in that office he had excellent men, who when at some time they were turning in a certain doubtful deliberation about the execution of a certain counsel, which at first sight indeed little laudable, but in fact most excellent it was; John being asked his opinion, Too, he said, timid you seem to me: for it is not sometimes incongruous for the love of God to offend God. generously he performs his office: This so unusual a reply astounded the others: but he soon explained it by saying, that it can sometimes happen, that in some matter God seems to be offended; but the indiscreet and ill-founded scruple being removed, it clearly appears, that nothing less is there to be feared. But in this office John so moderated himself, that the injuries indeed inflicted on him he bore most patiently; but whatever by impudent arrogance he saw committed by some against the honor of God, the salvation of souls, and the good state of Religion, he most zealously reprehended: which by some was attributed to impatience, those not distinguishing between this and true zeal.
[31] With the highest approbation also and success John acted as Confessor of the Nuns. For the Poor Clares of Perugia to be reformed, In the year 1448 there was to be reformed the monastery of Perugia, called of Monte-Lucido, according to the Rule of St. Clare, from whose observance it had much deviated; and by the mandate of Pope Nicholas V there were brought thither some Nuns from the Foligno monastery of St. Lucy, whose holiness then was and is even today most renowned: but for these to be brought Fr. John was chosen. He went thither with Father Fr. Anthony of Montefalco, then Vicar of the Province of St. Francis, afterward Vicar General, and Father Fr. Bernard of Terni, Guardian of the Mount of Perugia. On the day XXI of December all alike set out on the way: and the first night being passed in the monastery of St. Francis of Vallefabbrica, where in the preceding year John had also been Confessor, on the following Sunday they brought into the aforesaid monastery the Foligno Virgins. But the matter itself requiring that some one of the Fathers should remain there, three years he usefully spends. John was ordered to remain, and to establish the new reformation by his instructions: as he did. For there remain even today, after a century and a half passed, the same laws which he there prescribed in green observance: although he there remained only three years, namely until the year 1451 (for another three years, as often was wont to be done, by no means confirmed) and only twice revisited the aforesaid place, in all the years in which thenceforth he lived twenty-one; namely in the year 1463, for the consolation of those pious Mothers led thither by Father Fr. Albert of Perugia, then Provincial Vicar, afterward Minister General; and in the year 1470, the companion of Father Fr. Paul of Perugia, likewise Provincial Vicar.
Chapter XIV
[32] As concerns conversation with seculars, John said, Conversations with seculars that we are similar in this part to woods, which from their own wood offer a handle to the axe by which they may be cut down. For if we knew discreetly and without scandal to snatch from them the occasions of coming to us, nor rather should entice them; less harm from them, and a great convenience for ourselves we would perceive. Therefore he wished, for some remedy of the evil, to those knocking at the door not access to lie open straightway; but them before the doors by some Brother less known to them to be detained by a pious conversation about some spiritual thing, until the Superior being consulted should send the one whom they sought; but he wished the same to be quickly dispatched, nor the discourse to be protracted to indifferent things. But if any should ask for crowns, spoons, or any of those things, which with us are wont in some places to be made to avoid idleness; he wishes them rare and brief, he thought it could be more fittingly answered, that we would rather pray for them. But these and other such precepts which he gave to others, he himself first kept exceedingly solicitously: yet being asked by seculars, he replied humanely, and quickly broke off the discourse, if anything intruded itself on him by which his peace could be disturbed: and that not only with seculars acting, but also with the Brethren, unless they were his Superiors, with whom he used great discretion and reverence. going before by his own example. So when at some time the Guardian had indicated to him that he would seem to do rightly, if he should visit certain infirm seculars; he himself foreseeing some peril in it, replied, that it did not seem so to him; and alleged many reasons to the contrary; yet so, that he was ready to submit his judgment to the judgment of his Superior; and he added, I know not how it comes that I cannot restrain myself, but that I say what my conscience dictates to me. But the Guardian ceased to urge what he had begun: for John was now of a greater age, and it could be presumed that illumined by some interior light he was avoiding such an office.
[33] A certain Brother was much occupied about certain works of charity; of whom asked John what he thought, It does not please me, he said, so strict a solicitude; and he alleged that of the Apostle, He disapproves excessive solicitude, No one warring for God entangles himself with secular affairs: but I fear, he said, lest to this one happen what is wont to befall him, who carries a common burden with others, that while above them he strives to lift it, he himself succumbing is crushed. The same displeased him if seculars were introduced into the cells of the Brethren, even for the cause of hearing Confessions: and secular ambition, and he gravely reprehended a certain Fr. Francis, because he saw him court the conversation of noble men; saying to him, that by too much caring for the world, and acting more familiarly with it, we ourselves are in peril lest by little and little we become seculars. Remember, he said, Brother, that we have dismissed riches and kinsmen, for saving our souls, and not for caring for others' affairs; and that we have renounced the world, as never about to return to it. But see whither our folly has led us. and external cares. Not many days ago, having a passage through a certain place of ours, where twenty Brethren were numbered, all indeed I found in the refectory; but in the choir only two, the others elsewhere occupied amid the affairs of seculars. Let us flee these therefore as much as we can, for the less near to them we shall be, the more secure will be our peace, and the more deeply in them will be rooted piety and affection toward Religion.
[34] His nephew Prefect of Ancona coming to him To such salutary monitions he joined examples of extreme rigor about himself: for not only did he take care to be far from the sight of his kinsmen, but also to shake off all affection of flesh and blood, if at any time by them of their own accord he was visited. This appeared, when to him dwelling at Perugia came his nephew, Anthony Bonvisi, a man of great name in the republic, who was being sent to Ancona, to preside over the city then most esteemed with the title of supreme Podestà; the same who afterward by the republic of Lucca was sent as orator to the King of Naples, to intercede for the Republic of Siena, and by the same King of his own accord was made Lieutenant in place of the King in Calabria. With this man of so great dignity John about to deal, dismissed nothing of his pious rigor: and as concerns secular affairs indeed, and another never seen with very few words and coldly he replied: but other things to be esteemed not by number but by weight he briefly added, seasoned with his wonted fervor of spirit about divine things, and dismissed him. Another nephew also, never before seen, when going to Rome for the cause of seeing him he had turned aside to the Eremitory of Cesi, he so received, that as long as with him he spoke he kept his eyes fixed on the ground. Which observing the youth, made no long delay with his uncle, and departed; so that some of the Brethren scandalized in it said, that he ought to have invited his guest more kindly to take some refreshment with him, when now the hour was later, and every other lodging far off. But to these John replied; I love the liberty of the spirit: in few words he dispatches: but that the world may take this from me, and ensnare me to flesh and blood, even to a harsh mountain it has ascended; and shall I not endeavor as soon as possible to close to it the doors and windows of my senses, lest it enter into the heart and act the tyrant? This moreover lest it should be done in every occasion cautious he watched: and so at some time to one of the Brethren, binding a certain book more curiously, he said, See lest thou also bind thyself; intending to signify to him, that the very complacency which intrudes itself into our actions, binds the liberty of the soul.
[35] to his sick Brother There survived of all his brothers to John one alone, and that an elder brother, Lorenzo by name, of whom above we made mention. He having advanced to extreme age, and desiring to dispose himself to piously meeting death, often asked John that he would deign to come to Lucca. The same to do exhorted B. Cherubinus, offering himself as a companion; and the matter approved the Vicar general, there then perhaps present: And I (he says, who left us many things written concerning John) the same thing endeavored to persuade. But he himself replied, From the day in which I had given my name to Religion, he refuses to come to Lucca. never have I cared to visit him, nor now can I induce my mind to do it: for I fear, son, he said, the peril of the soul, conscious of my own frailty, and mindful of what happened to those two good men, Fr. Bartholomew of Florence and Fr. Francis della Rocca: who under the pretext of charity intruding themselves into the affairs of kinsmen, at length fell away to the Conventuals, and both led a very loosened life: although one of them, namely Fr. Francis, so seemed possessed by divine grace, that of him I would rather have suspected anything than ruin. Whence it is clear, how easily a man is deceived by a particular affection, courting the dominion of the soul under the specious pretext of charity.
Chapter XV
[36] Nevertheless he was cautious lest to any of the Brethren he should be singularly bound. And so when one of the younger, he fears peculiar friendships. to whom in some spiritual necessity asking counsel he had immediately given the best, admiring so great a light in him, desired to have him as a master in spirit as long as in that place they should be together, and that he would assent instantly begged, offering himself prompt to any precept of his: he replied to him; Go, wretch, and seek a better master than me, namely God. But he with great fervor insisted saying, Thou wilt have, Father, to render account to God the Judge of the harm thence coming to me, because thou refusest to receive me as a disciple. To whom John, Blessed be God,
he said, O son, equally thine as mine is, He Himself will be to thee leader and master: from Him what is necessary for thee seek: for thou knowest it written, By what does a young man correct his way? in keeping thy words: and so he dismissed him. Ps. 118:9
CHAPTER V.
John's sober conversation with the Brethren, his moderation in permitting them the use of penances, the documents given by him for conquering temptations, his desire of death.
[37] When sick he lay down in the infirmary, he was so solicitous lest either he himself or others on his account should be impeded in union with God, that with the youths ministering to him he kept an accurate silence; Sick he keeps silence with those ministering to him, although they desired nothing more, than to be instructed by his spiritual discourses. Which one of the Fathers admiring, nor able to approve, for that love by which he was affected toward him, asked the cause for which he so acted. But he replied: For no other cause, than lest I begin to possess their minds, which I understand to be forbidden me by the divine justice: to whom that I may render account of my own sins I shall have enough indeed to do, even if I do not burden myself with others'. Then the other, Will it be ministered to one so acting further as is fitting? And John, Let that be not a care to thee, he said, for more diligently than is needed it is ministered to me, God abundantly procuring it. But afterward the same youths being placed before him he said; I observe, sons, he renders to them an excellent account of his deed. that you have little consolation from me, who perhaps am of a disposition wholly diverse from yours and from many others'. But persuaded that I would equally please you whether in jest or in earnest I dealt with you, from both I abstained, that God alone might be your first mover and last end, but not any affection toward me. But if at some time anything from me was pleasing to you although less useful, this which now I do joined with so great spiritual benefit of yours hold I pray accepted, since I too will busy myself that I may patiently bear whatever weariness from your complaining comes to me, only because I know that in contradictions and straits Christ is found, alien from all that by which sensuality is fed. But if otherwise you shall wish to do, and to take in the worse part this manner of acting of mine; yet safe to me is my gain, nay even it will be augmented through your displeasure, although I would willingly have lacked it only that you should not suffer harm.
[38] he rescinds all particular friendship, When he dwelt at Monte-Luci near Spoleto, he seemed to himself joined by a friendship straiter than was expedient to a certain Brother of great virtue; and because he, since now he had several times dealt with him about spiritual matters, esteemed that intimacy would be perpetual: wherefore him departing from him he drew aside, and protested that he was unwilling to be bound with him by any bond of special love: and as much as concerned himself, he had betaken himself to that composition of mind in which he had been before he knew him. He wondered at a denunciation so unexpected: but John; So great, he said, O Father, is our frailty, that sometimes less than this offense suffices to lead us away from the way of salvation into eternal damnation. It seemed to him that no solitude however hidden among woods and caverns deserved to be called solitude, to which was lacking the solitude of a mind wholly collected into God: yet to this most useful he said was that other, and therefore he commended the same by words and example, especially at the end of his life, wont straightway from dinner to betake himself to his cell: whence if anyone asked of him some spiritual instruction, to another whom he knew fit he sent.
Chapter XVI
[39] John was exceedingly severe to his body; Toward himself most hard, wont to give it only the most vile, and sometimes moldy fragments of bread, and that sparingly: and although he was exercised with frequent infirmities, yet he did not dismiss the use of the harshest haircloth, of frequent flagellation, and of sleeping upon a bare board; nor content with these he daily devised new arts of harassing himself. Among the rest, unwonted to others, familiar to him, was a practice; if perhaps by some temptation he were suddenly assailed, to strike his head either against the wall or against some tree in his way, sometimes with notable injury. At other times he struck wooden socks against his own heels, so that sometimes for pain he could not walk; and the wounds thence made he so neglected, that he did not even inspect them; whence it came that for a long time they were not healed. But if of so great cruelty against himself anyone reprehended him, he was wont to reply: So I am made, and I have accustomed myself from youth breathing to drag this languid carcase always and infirm: and would that I could do even more, for I know how much I am bound to my Redeemer. But this he said, because he always burned with an incredible desire of enduring martyrdom for Christ and His holy Gospel.
[40] But although so hard toward himself, toward others he persuaded that one must act much more discreetly, toward others discreet, especially the old and the infirm, and that a middle way between excessive austerity and superfluous convenience must be held; inculcating to all universally, that not so much in the tenuity of food, sleep, clothing ought they to be founded, as in the mortification of their own will and unfeigned humility: he persuades moderation of rigor. but if without discretion and the guidance of a wise master they should loosen the reins to the desire of vigils and penances, he foretold it would be, that fallen into errors and grave illusions, they would also judge ill of others, not using equal rigor. Whence when he was Guardian of Perugia, and had learned that a certain old man of much prayer, yet vocal rather than mental, used in himself such implacable severity, that not even sick would he admit sufficient food, not without manifest peril of life; lovingly he set forth to him, to how great a crisis of erring from the royal way is exposed whoever indulges in excessive penances.
Chapter XVII
[41] Further in tolerating diseases he seemed to have expressed at once the image and patience of Job, Bearing several diseases for 15 years so was he afflicted with many and great pains, now of the head, now of the stomach, and the most acute punctures of a hernia, by which often to the last crisis of life he was brought. He suffered in his legs incurable ulcers, and labored with an almost continual hemorrhage, and also with the torments of teeth, breast, and bowels: to all which at once although a little human body was scarcely believed equal, yet for whole fifteen years he bore them, with so great jubilee of his heart, that for that state any other most happy by otherwise human judgment he would not have wished to accept. Nor did he cease to persuade the virtue of patience, equally as others, to the Brethren, especially Superiors: whom when from time to time he heard complaining of the annoyances of their grade and prelacy, breaking off their discourse he was wont to say: Tolerate, Brethren, and tolerate willingly: he commends patience in adversities, for the most merciful God wills, for our profit, that in this vale of miseries we contend with perpetual pains. To a certain youth, desiring to profit in the way of the Lord, likewise he said: whoever give effort to some knowledge or art, in the same to profit and excel they endeavor, that riches, fame, honor they may acquire: but we who are in the school of Christ, shall we not endeavor daily to advance in it? Thou wilt ask further whether in obedience, in prayer, in chastity, in poverty? In all, I say, but especially in tolerating willingly derisions, reproaches, injuries, internal and external afflictions. Accompanied by the same youth he was setting out to Camerino, and knowing him gravely tribulated; By this same, he said, otherwise walking way, diverse indeed from thine, yet much graver tribulations I bore; but the divine grace sustained me lest I should fall: but thou, if from this tempest thou desirest to emerge to the port of salvation, do not dismiss the rudder of divine fear, and have thy eyes intent as on the nautical compass to truth, that is, to the knowledge of thy own vileness and misery.
[42] Asked at some time why so many so aspired to the time of the Chapter, On account of impatience, he refutes impatience: he said; for they hope either a convenient cell will come to them, which they can adapt to their own disposition, or a more placid society of Brethren, or a Guardian convenient to them and loving them; all unworthy things which fall into the thought of a religious man: who ought to consider, how the Lord God tolerates almost infinite persons in whatever state, wholly unworthy to be supported; and so it is just and equitable, that he himself bear a Brother and Superior of whatever kind; and then more let him fear, when most peacefully all things to him and most tranquilly flow. But he concluded often saying, that since we hang from the most slender thread, bound about by the arms of death, which itself can unexpectedly cut it; we ought to busy ourselves, that in that last fall we cleave to God, who willingly succors those exercised in patience; inasmuch as He according to Paul, is the Father of mercies and the God of all consolation, of whom the Prophet says, Because when he shall fall he shall not be bruised, because the Lord puts His hand under. 2 Cor. 1:3, Ps. 36:24 And so to a certain Brother very solicitous, how accused in a certain matter he might show himself innocent, John said, that he should consider by what way more certainly he would come to Paradise, whether by silence and patience, or by excuse and vengeance; and this simple monition sufficed for him, that committing the whole matter to God, he prayed for his crucifiers and like a lamb before those shearing held his peace: but those who do otherwise he said, while they strive to purge one error, into more and graver mostly run, and great scandals sometimes raise.
Chapter XVIII
[43] But how he himself conquered temptations, and taught others to conquer them, from the following will easily be understood. Fr. John used in his bed a pillow so hard, that he himself being absent another Brother having scrutinized it, Disturbed by a softer pillow being placed, nor able to grasp how he could rest upon it, judged it fitting for him that one being removed to put another, stuffed with delicate and soft feathers. The fraud done him soon the old man felt, and disturbed in mind; What? he said, do they believe, that what is needful for me I know better than myself? Behold the illusion of the demon: surely nothing now is lacking, except that St. Francis coming by night, should see my head reclined upon it; he uses the same for a while until he visits him: deservedly there would Fr. Pagoluccius penetrate himself (by this name the ancient Franciscan religious named the demon, which is wont to disturb the prayer and sleep of the Brethren) and this said he took the cushion and cast it into a corner. But then more attentively considering what he had done, and that it would have been more useful if even in this he had conquered himself, and captivated his own will; the cushion being received for some nights he used it, until he seemed to himself to have overcome that repugnance of his own judgment; as he confessed to that Brother, who had brought it, when he restored it; that he did this
saying, lest what at the beginning had been mortification, because against the purpose of his mind, that aversion gradually ceasing should become sensuality. and he persuades another to dismiss a begun abstinence by a similar case. So when a certain Fr. Hilarion had begun to imitate John in the evening abstinence from supper, and the other Brethren bore it ill and ascribed it to arrogance; when also the Superiors exhorted him sweetly that he should wish to keep the common manner of the rest in supping; he disturbed in mind ran to John and asked counsel. But he without hesitation replied; that this at last was the way of meriting most before God, if one acted directly contrary to that, to which his own will impelled him.
Chapter XIX Chapter XX
[44] When in the Perugian convent of Monte-Lucido John performed the office of Confessor, he understood divinely, He recalls a despairing Monk to himself, that a certain Monk wishing to kill himself from despair, had already inflicted a grave wound on his throat. So sad a case moved his bowels full of mercy: he comes to the man, is received humbly and devoutly, and the beginning and progress being heard of the temptation so dire, which had impelled to so grave an excess; first softly he began to soothe the mind, worse than the body wounded, and to inculcate the highest mercy of God toward sinners; then to persuade that he should cast utterly from his mind the foolish and incautious presumption concerning himself, and understand that two things were altogether necessary, to know the good, and the known to commit to effect; but both to be of God's special gift. But that wretched man was by this visitation so consoled and corroborated, he teaches to conquer vain glory, that all former weariness being removed he only thenceforth cared, how he might use such salutary monitions. To him dwelling in the same Mount came a certain one, by name Fr. Benedict, and asked that he would teach him to vanquish the spirit of vain glory. To whom he: I consider, he said, the vileness of my condition, and to one doing this no vain glory is to be feared, because to that knowledge no falsity can underlie. But he: What vileness can be in thee, Father; dost thou not see, how all venerate thee, and esteem thee a Saint? But I, he replies, affirm to thee, that this very thing is my greatest affliction, and often the cause of so great fear, that I have need strongly to cry out for divine help. The same to a certain other Brother at Perugia he said. But that he might cut off the occasion to the first motions of vain glory, he had persuaded himself, that those external signs of esteem and veneration, proceed from nowhere else than from a certain civil urbanity.
Chapter XXI
[45] On a certain day someone lamented with John, that he seemed to himself to have profited little in Religion: And, O thou wretch, he replied, he says he begins anew daily, within four days dost thou believe to attain perfection? I now an old man have need to begin daily, nor do I do aught else than fall and rise again; on this side my frailty impelling me, on that the divine grace aiding; which would desert me when I should most need it, if of myself I presumed anything. But while at Terni the same John remained, there came Fr. Gratian of Spoleto and a certain Fr. Nicholas, going from Rome: and discourse being brought in about trust to be placed in God, they asked him, whether he who constantly trusted God could ever be deceived. he denies that trust in God, if it lack vice, can be deceived. On the contrary John asked of them, whether he could be deceived who trusts in man. But they affirming, the holy old man subjoined: But I assert, that if by an impossible case God could deceive, I would wish to be deceived not only by Him, but also by man, to my confusion. But the supreme truth cannot deceive anyone: yet it can be sinned and erred by us, in that very trust which we have founded upon God, and that in very many ways, but especially two; first by presumption, by which God is tempted, when as it were we wish to experience His majesty; then by excessive familiarity, which makes us without becoming reverence impudently proceed with God, as if we pretended that He is obliged to hear and help us; but if either of these or anything else be sinned, that illusion is not from God, but from our temerity and pride. But if anyone simply trust the divine goodness faith going before him, and wish to execute His will, prepared as much to receive vituperation and persecution, as applause and approbation of men, it is clear, that to such trust no illusion can underlie.
CHAPTER VI.
The love of John toward God and neighbor.
Chapter XXII
[46] Although John always followed secrecy, yet his love toward God could not restrain itself, For love of God but that from desire of Him often he was dissolved into copious tears, and was rapt into ecstasies before others, and desired death. But in this desire he so sometimes was inflamed, that he was heard to complain of death too long delayed and too long lingering, and to wish a swift messenger of it imminent, about to say that of the Gospel, Behold the bridegroom comes go forth to meet him. And so when on a certain day he was urged by a grave cough, so that his breast seemed to him to be broken and all his entrails shaken, Lo, he exclaimed, thanks to God, who will not long delay to come. Matt. 25:6 On this thought vehemently exaggerated he dwelt in the evening, nor rarely added; he always imagines death near to himself: Be certain that thou wilt not survive until tomorrow: but rising in the morning, he resumed the same thought; and It will be expedient, he said, that I finish the Office, lest perhaps before I finish I be anticipated by death: but be it far that I should desire it to be deferred until I have discharged this. But entering some city, Perhaps, he said, I shall not go out hence alive: and when this deceived him, Perhaps, he said, I shall never come to the convent: and although I was deceived in that I believed I should not go out of the city, yet this thought of not seeing the convent again will by no means deceive me. But as often as the day being finished he beheld his life not yet finished to him: He has not come, he said, today the merciful God, because not yet am I well enough prepared, and therefore he instituted an examination of conscience, commemorating each defect of that day, of which pardon being asked after a humble confession, and penance being made, he commended his soul to God, and placed himself upon his little bed, with his arms crossed in a Cross before his breast, in the manner in which in the Franciscan Religion the dead are wont to be composed.
[47] His kindled love toward God, not only by one wing bore him up to God, Unprepared for receiving guests and to Him continually kept him affixed; but using also the other wing, sent him down to the services of his neighbor; in which he was so well ordered, that not only was he for edification, but sometimes also for admiration, the eternal goodness sometimes concurring with his works above the order of nature. This especially on one evening became known, when to him unexpectedly two pilgrim Brethren came over in a monastery, where there was nothing of food left, nor was there what he might set before them except two eggs which they themselves had brought with them. John however, who like another Abraham busied himself that he might treat them as well as possible, began to make from them an omelet: which the more he turned and turned over, the more it dilated, and being set before the guests it seemed to contain twelve eggs. He himself was amazed at that sight, but was silent, considering within himself the goodness of God: to whom while he renders due praises in his heart, God miraculously provides. behold the door is knocked at: to which John having advanced, found there a man never seen before, and from him received half a mutton in alms: but he himself rejoiced the more earnestly, the more opportunely it came to him. Wherefore doubting nothing but that it came to him from God, he was heard with a sigh to say; Indeed I wondered, Lord, why so long thou didst delay, and already I said in my heart, When at last wilt Thou provide for one trusting in Thee?
Chapter XXV
[48] When at Bruliano John dwelt, the Brethren noted, that mostly after Matins said he remained in the choir until Terce, His prayer long-lasting, continuously praying. More often also there he was seen to spend whole twelve hours in prayer, after which as if astounded he appeared: of which thing the cause being at some time asked, he replied; That in the beginning was the Word lucidly and clearly showed itself to me; and soon breaking off the discourse he held his peace, and said, Humble thyself, son, and thou wilt understand great mysteries. But he had so profited in the exercise of holy prayer, nay continual: that by a likely argument he was believed, in the last years of his life to have been in continual contemplation. For being asked at some time by his companion, whether prayer could without interruption be continued; Altogether, he said, it can: for I now speak with thee, and having my mind fixed in God within I say to Him, Lord, do not desert me. He said moreover, that in another manner also prayer could be continued, by a continual resignation of the will into God, and this he called to trust in God and to sleep between His arms. But to both manners of praying he provoked his disciples by words and example. So to a certain Brother, and a document concerning the same, about to go into the kingdom of Naples, and asking some memorial, he said; Persevere, son, in the purpose of desiring nothing except God, and whatever shall be necessary for thee by praying thou wilt obtain. But the youth replying, who distrusted his own tepidity, and saying: That indeed thou well, Father; but my prayer so imperfect how could it please God? since the graces which in it I ask, not so much for divine glory, as for my own profit I ask? Not this indeed rightly, said John, but grieving for so distorted an intention, proceed, and ask a purer one from God, and certainly thou wilt obtain.
[49] Concerning this argument at some time speaking with his disciples, and concerning the impediments of the divine influx, he said: Some grieve, that they remain deprived of the desired graces: nor do they consider that this happens to them, either because they do not desire from the soul, or because they do not ask as is fitting, that is, because they regard not so much the honor of God as that which they esteem convenient for themselves. Others grieve that they feel no spiritual relish in prayer; and do not observe, that the most wise God parts and subtracts His graces at the opportune time, best understanding what to each one and when it is fitting to be denied or granted. There are who complain that certain spiritual senses, which sometimes they have experienced, are not continued to them: and the errors in this matter. but neither do these think, that when they had them, with the same they did not in every way cooperate, to the end for which they were given. There are finally, who when in some exercise they have tasted some sweetness, the same always endeavor to resume, expecting that the same fruit may come to them: but these too are deceived, believing that the same man from the same exercise the same
ought to take the same fruit: for if this were done, men would now begin to ascribe not to God but to themselves the issue of the divine consolations, and therefore God sometimes permits us to be defrauded of them, that we may understand that not from our operation, but from God's good pleasure all things come. And so I persuade you, Brethren, that nothing violently or presumptuously you ask or hope, but yourselves commit to the divine providence.
[50] Further Fr. John esteemed that prayer to be perfect, He teaches a method to be held in prayer. in which without our operation the mind is immediately moved by God. Whence when a certain disciple of his at some time had taken occasion of asking, whether therefore it were better without any certain method to pray, as the case bears; John replied; I do not wish this, that without method and law thou pray; but neither do I wish, that thou esteem that thou canst here do anything from thyself and thy own genius. I approve therefore that thou use the rules prescribed for praying orderly, according to the institution of the holy Fathers; yet so that thou do not esteem all things so distinctly prescribed by them, that the Holy Spirit has not reserved to Himself any way by which He can more fully instruct thee. And so when it shall please God to lead a soul by another than the prescribed way, it is fitting to follow Him. the liberty of the spirit being saved, But if thou shalt say it is safer to walk by that way which the Saints by their experience approved: I will reply, that not all proceeded by the same way: but that by them were prescribed various rules of praying, I think this came thence, that they themselves using the counsel first proposed by me, learned them from God and transmitted them to posterity. But I, said the disciple, if I knew how the Saints did, and that I am led by the Spirit of God, and not by my own judgment, truly I would do ill not to follow it: but destitute of such a light, I am compelled to doubt, because I fear to be deceived. Nevertheless John concluded, I will go on to persuade thee humility with confidence and resignation, because where these are present no illusion can be present.
[51] A little after a certain other youth came, saying, When to prayer I compose myself, and that mental prayer is to be begun from vocal, if according to my wish my meditation does not succeed for me, not only mental prayer, but also vocal I dismiss. To whom John; Thou doest ill, Brother. For although mental prayer to vocal I prefer, yet I think the beginning is to be made from this, and from it one is to pass to the other: and therefore I would persuade that of the time fixed for prayer thou expend part on mental, part on vocal, now one now another point of the proposed meditation ruminating in mind: for that variation profits, especially beginners. To which the other replied: I indeed endeavor always to meditate something of the Passion of the Lord: but even in this I fear to be deceived. To whom John: Also this deservedly, but pray God that from all deception He free thee and thou shalt be heard. But what counsel wilt thou give me, and the heart is to be offered to God, subjoined the youth, that I be not deceived whether praying or giving thanks to God? Offer, said John, thy heart to God as humbly as thou canst, and thy will consign to Him, then meditate that which it shall please Him to propose to thee, and fear no illusion. But in making the thanksgiving I indeed am wont to use this form, My Lord, clement and merciful, teach how I may give thanks to Thee, because of myself I am unfit aptly to perform an action of so great moment. To a certain Brother Hilarion, asking by what reasoning he could usefully meditate death; and that death is to be meditated. he replied, let him first take care to remember his sins, and his hitherto modest profit in divine service, then thus address himself: Sinner, sinner, thou wilt die, and indeed quickly. Then Fr. Hilarion; This if I shall do, he said, and such words I shall have used, now not from the spirit, but from art I shall have prayed. But John replied, If for that reason, he said, thou cease to work from art, believe me it will happen to thee the same as to many, that neither from art mayest thou know to work nor from the spirit.
[52] Reciting the divine Office in choir, so great solace thence he perceived, Under the divine Office that he would have wished it never to be finished: but if through infirmity or another cause he could not be present with the rest; reciting it privately he was moved even to tears. and the Mass But to the sacrifice of the Mass not only was he himself assiduous, but others also he exhorted that they never omit it: because from the continual celebration of it grows in Priests vigilance and promptitude in the service of God, only let them beware lest too familiarly and as if perfunctorily they do it. Asked at some time how he made his Memento: I imitate, he said, and represent Christ the Lord hanging on the cross, and offering Himself for the whole human race. And because he who gives anything to another, transfers the entire dominion of that thing to him, how John conducted himself. not defining to whom thereof anything he ought to impart; therefore when I offer the merits of Christ to the eternal Father, I intend to leave to Him their free dispensation for the good of the Church. Nevertheless when either from the obedience of a Superior, or from the obligation of a promise made to anyone, I am bound to regard some peculiar end to be obtained by that sacrifice, even thither I direct my intention.
[53] But with so great affection of devotion in sacrificing John prayed, how efficaciously he prayed for those commended to him, for those who had commended themselves to his prayers, that mostly he obtained the desired effect: nay even before he prayed to God, he promised some things from time to time as if obtained, relying on a firm hope which he had placed upon His goodness. So when a certain Brother, seized by the epileptic disease, saw himself to be wholly useless to Religion: and that by that evil he was more frequently pressed, and had asked John that he would remember him in the sacrifice of the Mass; not only promptly he promised what he asked, but also bade him be of cheerful mind, for he would obtain what he desired; as in fact he obtained, that evil being utterly dispelled. But in the last Mass which above the Mount of Perugia he celebrated, wholly rapt in spirit, he prayed for a certain disciple of his, and then said to him: This morning, son, I remembered thee in the Mass. To whom the disciple thanks being given, asked to be taught by him how thenceforth he ought to institute his life: and John, I persuade thee, he said, that thou pass it whole in continual prayer, certain that by God will be granted whatever shall be lacking to thee: nor wish to be expended on Confessions or Preachings, nor write so much as hitherto from thy own good pleasure thou wast wont, but that only which shall be necessary that thou satisfy the command of thy Superiors. For the rest study the exercises of humility, and occupy thyself about the domestic offices, and these external operations with internal actions interpolate.
[54] With this spirit of devotion Fr. John prepared himself for the divine Office and the Mass to be said, especially on the more festive days, when from excess of devotion and compunction he seemed wholly to be dissolved into tears. But it is read that on a certain day of the Ascension in the Eremitory of Cesi he was so rapt in the divine mysteries, that he could not provide for the domestic necessity. the sense of devotion repeatedly drawn he communicates to others And when he saw the Brethren walking sad, because for dinner nothing was prepared by the cook, except a few little herbs for the Novices, all in this manner he addressed: Behold, blessed little sons, today you recline with me at the poor table of our holy Father Francis; where for refreshment nothing else is at hand than that modest thing which you see: more if it were at hand, I would willingly bestow it. But be consoled with me, that the most clement God so justly dispenses all things, that where bodily things fail spiritual things superabound. And this said he began to be suffused with such sweet tears, and in the greater feasts he requires a greater preparation. that those who beheld him filled with stupor and joy, would not have desired that day more and more sumptuous dishes. It is read also that on a similar day being in the convent of Camerino, when for a certain cause he could not be present at Matins, and recited them with one of his disciples, he was filled with so great consolation, that bursting forth its efficacy made his countenance be transformed into an Angelic appearance, and the words of sacred Scripture were heard pronounced without any motion of his lips; so that not he, but some other seemed to utter them. Which can be attributed to his exquisite preparation for such things; for he was wont on the more solemn days to say: Let us prepare ourselves, let us prepare, Brethren, for the fair of the Lord: for if the merchants of the world on the more solemn feasts expose to sale more precious and from farther brought wares, it is fitting to believe, that also God on His chief solemnities has set out an abundance of greater graces.
[55] With certain divine visions also God honored His servant; He sees the sacred images of Christ and Mary made alike, in one of which he beheld himself before two most holy images, which are preserved at Rome; one of the most blessed Virgin painted by St. Luke, the other of Christ the Lord expressed from His own countenance on the veil of Veronica: which more attentively considering, they seemed to him most similar between themselves: and he felt so great sweetness infused into his soul, that when the memory of it recurred he was heard repeatedly to say to himself, Blessed eyes! At other times for a certain business of the monastery being outside, by a certain rustic, devout to the Franciscan Order, he was exceedingly kindly drawn into a house, where (which John knew not) a wedding was being celebrated. He wished, when he learned what was being done, to go out forthwith; but he was compelled likewise to recline. The banquet being finished cheerfully, the rustics to dance, John after his manner began to pray: and at a rustic wedding Christ present. and behold he saw the whole place filled with copious light, and Christ the Lord with innumerable Angels assisting at those nuptials. Which filled the servant of God with so great consolation, that the bystanders, who hitherto had seen him somewhat sad in countenance, he filled with admiration. There were perhaps present some of the Brethren, who observed the sudden change in him; of whom one most instantly asked him, that by what reasoning this happened he would deign to declare to him. But he himself having drawn him aside into a chamber, where a metal basin very well polished stood, and seizing it, and turning it toward his face, ordered him to explain what in it he saw. But he expounding each thing, he inverted the basin, and ordered him to inspect and tell what he saw on the part which was not polished. And when he confessed that nothing now he saw in it; John replied, Rightly thou sayest, but know that the unpolished part of this basin is our imperfection: this remove, and join thyself with God, and soon thou wilt be illumined: for Blessed are the pure in heart for they shall see God.
[56] Other revelations also John had, namely when he foretold the ruin of a certain Fr. Innocent, and affirmed his salvation to be despaired of; as afterward in fact appeared: and of another Fr. Nicholas of Arezzo the future amendment, after for him with tears he had prayed, in these words foretold: A seed it will be committed to stony ground for a time: the lapses of some he foretells. for indeed
returned to himself he brought forth worthy fruits of penitence. That we should not know more that singular diligence brought about, by which he was cautious to carry such things outside. Meanwhile he had attained the sixty-third year of his age, and a fever seizing the blessed man urged him to death: which one of his disciples seeing, and that his life was failing, said to him: I see, Father, thee consumed, nor do I know or can I in any way help thee. But he himself replied: O the judgments of God! I could not explain to thee, son, that which now I see; for it exceeds all the capacity of human intellect: the judgments of God being recognized he dies. but in this last article God has opened my eyes, that I have been able to see His judgments, how God permits the strong to be tempted, and according to each one's strength in this life parts out labors. Now this last document from me receive, to be sealed with the very departure of the soul, That it is impossible that he who for the love of God strongly sustains adversities, should not be received by Him into glory. These things said he sent forth his spirit in the year 1472, in the infirmary of St. Mary of the Angels.