Claritus

OF BLESSED CLARITUS THE FOUNDER OF THE MONASTERY OF ST. MARY QUEEN OF HEAVEN COMMONLY OF CLARITUS UNDER THE RULE OF ST. AUGUSTINE, AT FLORENCE IN ETRURIA.

1348

PRELIMINARY COMMENTARY.

On the Foundation of the monastery, the Life written later, and referred to this day on account of St. Zenobius.

Claritus, Founder of the monastery called from himself, at Florence in Etruria (Bl.)

D. P.

In the field of St. Salvi near Florence and the village of St. Martin there is a church, which Bartholomew the Bishop of Florence, created in the year 1387, in a certain instrument calls St. Martin the old of St. Bartholomew at Gignorium. The age, site and increase of the founded monastery, That this was anciently dedicated to St. Michael the Archangel, much before Florence had Bishops, the tradition of the inhabitants of Gignorium and Fiesole narrates; and in confirmation they allege the ancient custom of celebrating yearly in the church the feast of St. Michael as Patron; and a Society erected there, under the name of the Captains of the Garden of St. Michael. But it is probable enough, that it itself was parochial to that place, until the Benedictine Monks built a new monastery of St. Martin in the neighborhood. Moreover the same church of St. Bartholomew, formerly (as they will have it) of St. Michael, delivered to certain Benedictine Nuns, at length passed into the right of those Nuns, whom Blessed Claritus, of whom I have undertaken to treat, founded about the year 1342 in the houses and gardens, granted to him for that use, by the aforesaid Captains of the Garden of St. Michael. But the same now the monastery holds, more usually called from its founder of Claritus, but from the Episcopal institution called the monastery of St. Mary Queen of Heaven, under the Rule of St. Augustine.

[2] These things concerning the origin of that monastery he deduces copiously at length, from the ancient monuments of the place itself D. Antonius Maria Vincentii Raconisii, The Founder's death, life, a Florentine Presbyter, the Confessor of those Nuns from the year 1620 to 1639 and beyond; the same who at the close of the year 1626, given to the Monastery of St. Mary of the Angels by Cardinal Francis Barberini likewise as Confessor, from the ampler work of the prior Confessor Vincent Puccini, and the Processes formed for the canonization of St. Mary Magdalene de' Pazzi, wrote a new Life of her, and published it under the name of Puccini, often printed and reprinted, as will soon appear below. This man having scrutinized all things most accurately, that he might weave some Life of the Blessed Founder, which we found at the most Illustrious Senator Carlo Strozzi, in the Collection of writings of this kind noted SS. folio 207. But the Author confesses, that the year and day on which that Blessed one precisely died, is unknown; yet by conjecture he refers his death to the time of that great mortality from pestilence, which afflicted the city of Florence in the year 1348; in which also died at Siena Blessed Bartholomaea of the Order of Servites devout, and commemorated by us on the 19th of May. But there must have been in that year great confusion of affairs, cult, when by it it was done, that the Nuns themselves being partly dead partly dispersed, no one took care to commit to memory the Acts of the life of their beneficent Founder, or at least the day of his death; although the deposit of the sacred body, after it was raised from the earth (which I believe was not done without the splendor of very many preceding miracles) always had that veneration, which the following relation will demonstrate, without the determination of any certain day. And so we assume that one, which is sacred to St. Zenobius the Florentine Bishop: because that Blessed Claritus was specially devout to him is read in the Appendix, added by an author of the 14th century to the Life of the same St. Zenobius, in the 13th century adorned by Basil a Florentine Priest and Monk.

[3] health restored to him by St. Zenobius, It pleases to transcribe here the very words of the aforesaid Appendix. A certain Cleric, by name Claritus, serving the Cathedral Church, in which the body of the holy Prelate rests, on a certain day had a horrible abscess in his throat, which ought to be cut: and because by the judgment of Master Guido, a supreme physician of Arezzo, it was foretold him that by nature he could not escape, after his custom he provided for the salvation of his soul: and on the night preceding the day of the incision to be made, before the altar of the gracious Prelate he prostrated himself, and obtained for himself the clemency of God to have mercy by his merits. Wearied by much weeping in prayer, he is seized by sleep, and what he sought is by no means denied him. For suddenly to him the glorious Father appeared in most white ornaments, made the sign of the Cross over him, and commanded that he should rise whole. Who awakened rises unharmed; and praising God in his saint, for a great time in the church of St. John of Florence he lived holily, and there ended his life with a happy exit. Similar things relates John of Arezzo in Surius, about the year 1328. in the Life written about the year 1438; and says the deed was done in the time of Francis of Cingoli, Bishop of Florence from the year 1323 to 1341; to whom I would rather give faith in this, than to Antonius Maria a writer of this century, noting the year 1318; where it could easily have been erred in the figure, either by the writer of the Strozzi copy, or also by me transcribing, and 18 crept in for 28. It is wonderful that not only Philip Ferrarius in the Catalogue of the Saints of Italy, but also Silvanus Razzi in the work on the Saints and Blessed of Tuscany, omitted to make mention of him. But I would believe this happened, because no Life had yet been collected when they were writing.

LIFE

From the Italian of Antonius Maria Raconesii the Confessor of that same Monastery in the year 1653.

According to the copy of Carlo Strozzi the Senator.

Claritus, Founder of the monastery called from himself, at Florence in Etruria (Bl.)

FROM THE ITALIAN MANUSCRIPT OF ANT. RICONESII.

Ministering in the church of St. John at the body of St. Zenobius, Claritus was born about the year 1300, in the city of Florence, of an honored family, which had the surname de Voglia, that is from Will, Desire, or Cupidity; which family in the Florentine republic also was dominant, as may be seen in the Priorists of this city. But he was from his first youth most devout to St. Zenobius the Bishop of Florence, (and as is read in his Life) long in the Clerical habit he served at his sepulcher; in which service also when in the year 1308 [*] an abscess befell him in the throat, the night preceding the day destined for the section to be made by the physician, while he persisted in prayer at the same sepulcher, there appeared to him Blessed Zenobius in the white Pontifical habit, after life being preserved to him by him appearing, and by his benediction healed him instantaneously, with great stupor of all who knew him. But that miracle was very celebrated through the whole city: and Claritus continued the begun ministry in the aforesaid church of St. John.

[2] Meanwhile he himself who had not yet received any sacred Orders, though married he lives holily: and was the last of his family, was persuaded by his kinsmen to take a wife. Yet not on that account did he remit anything of his holy simplicity: but he proceeded in that his humble and abject manner of living, fostering in mind the first purpose of piety, full of zeal toward the salvation of souls. But much desiring to lead and consecrate to God as many chaste souls as he could, he began to exercise himself in gathering girls, who wished to dedicate their virginity to the Creator. This he did not only at Florence, he gathers Virgins at Florence and Fiesole, but also at Fiesole, then still well enough inhabited: and having several of this kind already gathered in both places. Of the Florentine ones indeed he committed the custody to his wife D. Nicolosia; but of the Fiesolan ones to D. Constantia, daughter of Dulcis Dolcibene: and for both, as a solicitous and most loving father, he procured the supports of life.

[3] for whom in the year 1342 he procures a property, In the year 1342 from the Society of the Garden of St. Michael (today they are called the Captains of the same Garden) he acquired some houses with a garden adjoined to them, near the Faventine gate, now called of St. Gall: which he reduced to the use and form of a monastery under enclosure: and by the authority of the Bishop (Angelus Acciajolus this was, instituted the VI of the Kalends of July of the same year) he called it of St. Mary Queen of Heaven. But in that same year he introduced and gathered there all, whom at Florence and Fiesole he had associated, and made them Nuns, giving them the habit and Rule of St. Augustine, which they observe today. Together with them by the consent of the Bishop were made Nuns, D. Nicolosia the wife of Claritus, and orders the monastery, and D. Constantia Dolcibene, who also was constituted the first Abbess of the place. Hence, exercising himself more than before in the contempt of the world and of himself, Claritus assumed a habit of an ashen color tending to blackness, without collar and girdle, with wide sleeves: and in this vile garment he gave himself wholly to the service of the monastery and its church, ministering at Masses and rendering whatever other obsequy of humble charity for its convenience. he himself ministering to them in a humble habit. So pleasing to God did he have the religious service of his self-renouncing mind, that he willed even visibly to demonstrate it. Therefore when at some time he ministered at the sacrifice of Mass, there was seen by him a splendid ray, proceeding from the most sacred Host, and striking his breast.

[4] He obtains an indication of the abundance one day to be there, But the aforesaid Nuns had need, on account of too great poverty, often to go out of the monastery, to seek victuals by begging through the city: at which thing Claritus was vehemently saddened and anguished, who would have preferred them according to his wish to attend only to spiritual things and of devotion. Therefore he gave fervent prayers to God, that he would deign to suffice for his poor little flock so much of temporal substance, as might be enough for life to be tolerated without begging. In which prayer while he perseveres, on a certain morning with special fervor assisting at the Mass, at which he served in the aforesaid church, he saw that, the Priest lifting the Host above the chalice, and saying, Through him, and in him, and with him is to thee God the Father Almighty all honor and glory; he sees, I say, from the sacred Host go forth certain ears of wheat, and the chalice overflow with wine: and by interior hearing he knew, that the vow of his prayer was to be fulfilled, nor would food ever fail the aforesaid Nuns: and therefore in memory of this vision and as a pledge of the foretold abundance henceforth, he gave them for an insignia or token the sacred Host, with several ears, above the chalice overflowing with wine: which token is in use to them even now.

[5] confirmed by the very event Nor was the vision altogether vain; because not many years after, when by I know not what chance the most ancient monastery of Benedictine Nuns, who were called Hermits, outside Florence in the place of Gignorium, two miles beyond the gate today called of holy Cross, under the title of St. Bartholomew, of the right of Patronage from the foundation and endowment of the most noble family of the Baroncelli, which is the very same with the most illustrious people of the Bandini; it itself with all the belonging possessions, a little after his death, by the authority of the Florentine Bishop, was united and incorporated to the monastery of St. Mary Queen of the heavens, or of Claritus: which afterward several Pontiffs approved. And so was fulfilled the divine promise, made through the aforesaid vision to Claritus: who however did not rejoice in it alive, because it was first perfected a little after his death. But of this neither the day nor the year is noted; but as far as, from the collation of the older monuments among themselves we can by divining attain, it happened in the year 1348, in the time of that great mortality, which raged at Florence, the aforesaid Angelus the Bishop still surviving up to the year 1357.

[6] There remained nonetheless among all the common opinion of the sanctity of Claritus, Buried in the monastery commonly called of Claritus, and with such a title he is found named in some writings of public contracts, even concluded while he himself was living for the convenience of the monastery: and this although it was founded under the title of St. Mary Queen of Heaven, always yet and commonly is called the monastery of Claritus. At all times also, as it has been handed down from immemorial, in the ancient and recent books he was called, and is called Blessed. He was also buried in the aforesaid church, in a peculiar sepulcher distinct from the rest: from which afterward the bones being raised, are there, from a time likewise immemorial, found placed, above the greater altar at the foot of the tabernacle, embracing an ancient and devout Crucifix, existing in the said church behind the ciborium of the most holy Sacrament, within a chest secured with a double key, under the custody of the Nuns themselves. The same bones by the most Reverend D. Angelus Cattaneus de Diacetto, the Bishop of Fiesole, with the title and veneration of a Blessed. were recognized (namely within the years 1566 and 1574, in which he sat) and by Pope Leo XI, while he was still Alexander Cardinal de' Medici Archbishop of Florence (which he ceased to be made Pontiff in the 29th year of his Archiepiscopate, of Christ 1605) were reverently visited, The bones upon the altar as the bones of a Saint and servant of God; when with the title of Legate a Latere destined into France he had passage from Florence, that is, in the year of the Lord 1583, for sanctioning peace between Henry IV of France and Philip II of Spain, the Kings.

[7] The Nuns affirm, and say that they have this by the ancient tradition of their predecessors, by their own motion they prenote the deaths of the nuns that as often as any of them is about to die, one of their number hears a little before a certain sound of bones moved within the chest, as if they were shaken by someone. This also is admirable, that sixty years ago, nor do they suffer themselves to be handled with impunity, when a certain Confessor of theirs, called Master Claudius Galbini, at their instance had opened the chest, about to exhibit those bones to them; and had done so, and wished to compose them as they had been before; whether because that act displeased, having more of curiosity than of religion; or because it was performed less reverently; he could not do it at all: and the chest, which before most conveniently held all those together, then seemed too narrow, into whatever part the sacred bones were turned. By which thing the Chaplain consternated and terrified, equally as the Nuns as many as were present (and some of these even now live and attest the deed) prostrate themselves on their knees, and ardently and humbly ask that this whatever fault be pardoned them: and then first the bones could be easily put back. There remained however in all a long-lasting dread, and indeed so great in the Chaplain, that he thence contracted a grave infirmity, which lasted him many months. Wherefore no one henceforth, not even those Prelates whom I named above, dared to take the venerable bones from the said chest. Nor does it seem to be passed over in silence, that likewise from tradition it is held, and they preserve the nuns from sudden death. that among the graces obtained through Claritus for the monastery this is not the least, that no one there ever died by sudden death, for the nearly three hundred years in which the monastery has stood: and they affirm this to be most true, because there is no memory to the contrary of the present or past time. Whence however in them ought not to be born a noxious security, as if their life were not liable to such human chances; but it behooves them to learn, how efficacious is the prayer of the servants of God, by which divine justice is appeased, not bound.

[8] I Antonius Maria Vincentii Riconesii, a Florentine Priest, With what faith these things were written in the year 1625 and for five years past the Confessor of the Nuns of Claritus, give faith that all the above-written were and are true: and that I have drawn the life indeed of Claritus and the foundation of the monastery from public writings, ancient memorials, and the books of the monastery itself: but the rest which followed after his death I have heard from the Nuns, affirming that they partly saw them themselves, partly had them from the tradition of their elders, as is said above. And in faith of these things I have written and compiled this discourse on the life of the Blessed, and subscribed it with my own hand, this 13th day of April of the year 1625.

[9] Moreover for a surer confirmation of the above-written it is added, with an Appendix of the year 1639 that the vision of Blessed Claritus was in the year 1562 confirmed by a new argument; when Pope Pius IV, to the prior possessions and revenues of the monastery, added to the monastery of Claritus the parish church of St. Andrew of Aivola, in the diocese of Pistoia, with all its goods. The admirable motion also of the bones of Blessed Claritus, when one of his daughters is about to die, is manifested by a memorial, concerning the death of five Sisters foretold. inscribed in the journals of the monastery, in these words. Memorial, how on the 16th day of December, in the year 1638, about the 12th of the night, there were together in the choir Mother Francesca Capponi and Sister Constantia Capponi, and they heard with great consolation, to which however was also subjoined something of dread, the noise of the bones of Blessed Claritus moved among themselves five times: and immediately to me, who write these things, they narrated with great consternation; because they knew this to be the presaging of as many funerals, soon to be carried out of the monastery, given by the holy Founder, to this end that we may all together prepare for that terrible hour, not knowing which of us that sound demanded. But in a short time the effect of the salutary forewarning began to appear: for in the same year on the 16th day of the following January, about the 12th hour, one of our nuns was seized by a grave fever, and on the fourth day after expired: on the 30th day of the same month at the 8th hour, died the most Reverend Mother Sister Diamante Jucundi, the Abbess of the monastery; and the same night at the 11th hour, another Nun passed to a better life: another also died on the 6th of February; and the fifth, on the 6th of March. And here the mortality stood, when as many Mothers had died, as the times our blessed Founder had given the sign: which to the glory of God and of the Blessed himself was noted, that it may be more established concerning the truth of those things which are written in his Life.

[10] Thus far Antonius Maria, joining December with the following January within the same year 1638, namely after the manner of the Florentines wont to protract it beyond the beginning of the common year to three months: whereby it comes that this Appendix ought to be esteemed written in the year 1639. The same Author also wrote the miracles done at the aforementioned in number 6 Crucifix, of which also the frequent votive offerings around give indication, hung up by the Florentine citizens, wont to run thither very devoutly. Which devotion of theirs, since it seems also to touch Blessed Claritus himself in some measure (inasmuch as the faithful venerate him on the same altar under the feet of that Crucifix) I have judged it congruous to seek the copy of the same, which was contained in the same codex from folio 191 to 201, from the sons of the most Illustrious Senator Strozzi, the heirs of the paternal virtues equally as of the books. Meanwhile to the honor of Blessed Claritus himself, I would have a certain thought of mine noted here concerning his marriage; which indeed by the counsel of his kinsmen, desiring the stock to be propagated, is said to have been contracted; but nowhere is there extant any vestige of children procreated from it. This indeed could have happened on account of the sterility of one or other spouse; yet I vehemently suspect, that a more honest and far holier other cause underlies; namely the virginal continence of each, by mutual consent after the nuptials celebrated; which God recompensed with so glad a produce of so many spiritual daughters; but they themselves for greater merit kept it secret and hidden until death, to be more gloriously revealed on the supreme day of judgment. But this, as it is mere suspicion, so I would have it received.

* better the 28th

MIRACLES

Wrought at the Crucifix of Claritus

From the Manuscript of the same A. M. Raconisii.

Claritus, Founder of the monastery called from himself, at Florence in Etruria (Bl.)

FROM THE MANUSCRIPTS.

[11] The holy and miraculous image of Jesus Crucified, above the greater altar of our church, That Crucifix held in great veneration by the whole city, under the name of St. Mary Queen of Heaven, was held in the greatest veneration by all our city of Florence, already from the beginning of its placing there, as is held from ancient tradition. The same appears in the books of our sacristy, whence it is established concerning the great concourse to it from the year 1478, by continual Masses, alms, candles, and a very great abundance of waxen images, which the Sacristans for the time being sell to a great sum of pounds; as also they sell a great quantity of tapers, besides those which continually have burned and burn; to pass over in silence the paper images, which were always in a huge number, even made to human stature, and indeed of persons of grander condition.

[12] In the year 1524 one dormitory burned, and at the same time perished a great chest of writings concerning the miracles of the aforesaid Crucifix, concerning which the old writings, in the year 1524 consumed by fire, and the manner and time in which it was brought hither: which manner was most miraculous, as our elder Mothers relate, and say they received from their elders by the tradition of those times and the reading of the writings, seen by them before the aforesaid fire. According to this we will say, that the most holy Crucifix was brought hither, in the time when the Sodalities which were called of the Whites went in procession: of which one in the evening deposited it in our church, to be carried away the following morning. Our Nuns watched at it the whole night, persisting in prayer before the image itself: for it breathed so great, brought hither and miraculously retained as is thought, as even now it breathes, devotion, that they wished it to remain with them in perpetuity. In the morning the Sodality returned, to receive its Crucifix: and wishing to carry it from the church, could not: for at each time, in which they attempted it, it grew. Seeing therefore that this was not possible for them, they said to the Nuns, that since they were compelled to leave it there, they wished to receive its price; and that it was worth thirty scudi. Our Nuns answered, that for their poverty they could not make so great expense; and at length they thought to expose a little box for that end. But behold in less than the space of three hours the alms collected into that chest equalled the demanded sum; and it being delivered to the aforesaid Sodality, that precious treasure remained to our Nuns. The year in which this was done cannot precisely be defined, on account of the loss of the writings: but from well-founded conjectures we have, about the year 1460. that it was about the year 1460, that the divine Majesty granted our monastery so notable a grace: since the below-written miracle in a Nun healed, which is said to have been the first, happened in the year 1462; and it appears in our journals, that in the year 1463 our Nuns expended 176 scudi to furnish the tabernacle of the Crucifix, with three sculpted statues, which today are seen at its base in the same tabernacle above the greater altar: then in the year 1475 Carlo Diaccetto reduced the chapel to a better form, adorning with precious stones and gold the tabernacle itself, his insignia also being added, as is seen even today. The aforesaid miracle moreover we will here set down, in that precise tenor, in which the Nuns of those times described it, which we ascribe to the special grace of God that it did not perish in the aforenoted fire.

[13] Be it known to you, who desire to know, how one of our Nuns, But the first miracle was in a paralytic and contracted nun, fourteen years old, suffered for a four-year period a certain infirmity, never known to any of the physicians, yet so atrocious, that by its violence she fell more than fourteen times into the falling sickness. When for the last time she had been seized by the same, she was contracted and remained paralytic on one whole side, from the shoulder to the foot; and so swelled up, that her garments had to be unsewn for her. To her thus lying in bed about the hour of None, when the Sisters were sitting at table, there were present two Novices, because it was believed there was peril of death. Meanwhile it seemed to her that she could sleep a little; but to her sleeping, though very little, a voice was heard saying, What is it to thee, daughter, that thou art so afflicted, that night and day thou ceasest not from lament? But she answered the voice speaking to her; But how should I not lament, to whom day and night no rest comes? To these things that voice. You have, said it, a most excellent physician. But she, who, bidden by a celestial voice to hope health from the Crucifix, understanding a certain baptized Jew, most celebrated for his skill of healing, who had long tended her, replied; Both he and all the rest have lost all hope for me. Again that voice, There is one more excellent than all, namely the Crucifix, who because thou and others have often wished him to do some miracle, therefore wishes to heal thee. Know therefore that in thee he wishes to do it: nevertheless tell the Lady Abbess and all the rest, that they take care to have an image made in the manner in which thou art now contracted; and immediately the ill-affected foot was so drawn back to her, that her toes were fixed in her side: and that voice added, He indeed without any vow could heal thee: but he wishes it to be done, for an example to thee and to other sinners.

[14] To her lying in this state came one of the Nuns, to see how she was: and finds the sick one placed in ecstasy, and began to address her and say, How art thou, my Sister? dost thou desire nothing? To whom the sick one, though with the greatest labor, because she had her tongue cleaving to her palate; Call, said she, to me the Lady and all the rest. She called the Abbess with the whole convent of Sisters, who came to the bed of the sick one, and the Lady said: Behold, my daughter, we are here all altogether; say confidently what thou chiefly wishest. Then the sick Nun set forth to them, what voice, and what it said to her she had heard. And without delay, the Abbess with all the Sisters proceeded to the Crucifix, and before it likewise commended the sick one herself, that God might work in her that, which he knew more fitting for the salvation of her soul: and the prayer being made they returned to the bed, saying; Be of good cheer, we have done whatever thou wishedst: acquiesce in the divine will. But she had her feet and hands fixed to her breast. But they having returned each one to their own offices, after the tenth part of an hour came another Nun, to see how the sick one was; and finds her using her hands freely, and arranging her head for herself. And without delay: she calls the Abbess to see what was being done. she suddenly convalesced in the year 1462. But the sick one, who from Thursday up to Tuesday, had remained without food, drink, and sleep; asked for garments to put on, and raised herself from the bed, as if she had never borne any evil, and asked for food, all joyful and cheerful, with the greatest admiration of the beholders, for he who had not seen it could scarcely have believed. Yet a witness was applied D. Francis Guelfi, then our Confessor. Done the 18th of May 1462. And so the aforesaid narration ends, as it was written by the Nuns of those times: but by tradition we have, that the name of that Nun was Alexandra: and from our books it appears, that she who had that name then, was of the Bartolini.

[15] Other ancient miracles we cannot narrate in particular, a multitude of others is gathered from the multitude of votive offerings. on account of the abovesaid fire: only we know there were many, the memory of which the greatest number of votive offerings preserved, and among them several to the just height of a man, of which part was consumed by time, part being of wax was sold before the year 1500, as also afterward, and namely in the year 1580, when all these votive offerings were taken away: because the church was so full of them, that scarcely was entrance given into it. For the greater convenience therefore of the church itself, all were taken away, especially since they appeared much corrupted by the injuries of the times; and those which were of wax, were consumed; although by them the church was much more illustrated, than by any other ornament whatever: whence also Pope Leo XI, then Archbishop of Florence, the Medici family devoted to it. and the same most devoted to the Crucifix and special protector of our monastery, understanding the matter, showed that it greatly displeased him.

[16] But the whole Medici family was always exceedingly addicted to our same Crucifix; and from it several of the Most Serene bound themselves to it by vow; namely Duke Alexander, and the Grand Dukes Cosimo and Francis first of those names, her Highness Joanna, Lorenzo de' Medici the Elder, and other persons of great condition, whom it is difficult on account of antiquity to recount all. As concerns the silver votive offerings, the Nuns were commanded, in the time of the siege to sell all, as they did. A vow being made to it a captive of Tunis is freed, Among the tablets even today is seen one, made by Bernard Tempi, by which it is said, that in the year 1522 coming from the East, he fell into the ships of the Turkish Moors, and was captured and led to Tunis in Barbary, where then the plague raged: but sold into slavery, he vowed himself to our Crucifix, and was freed. But about the year 1570 fire seized the curtain which covered the Crucifix, The force of the fire about to burn it is restrained: in the morning on Palm Sunday, when the altars are wont to be kept covered: but the whole curtain burning, neither the Crucifix, nor the veil hung before it were at all injured: only, for the greater evidence of the miracle, there appeared in the veil some holes, as if made with a needle; whence it clearly appeared that the flame had touched the veil, and that it was to be burned, unless it had been divinely impeded; and so well known was this miracle to the whole city, that the Lord Vicar came, to ascertain it for himself.

[17] Among the other graces, which our Crucifix renders, one most known and special is, the desired offspring is obtained for several, that to those commending themselves to it he grants children: and this is established by several examples, both old and modern, of which some brought to our notice we will subjoin. Among others it is held that the most Illustrious D. Bernardetto de' Medici, the brother of Leo XI, lacking children and most devoted to the Crucifix, on a certain morning sent for the Abbess; and asserted, that the Crucifix on that very past night had spoken to him, and had said, that a son would be born to him: as in fact one was born after nine months, whom he was wont to name the son of the Crucifix and of Julia, the wife of Bernardetto himself and daughter of Duke Alexander; who likewise was most devoted to it, having confessed by her letters, that she had received great graces through the same Crucifix. In the same way most devoted to it was D. Mary, the mother of the Grand Duke Cosimo, with all her Most Serene family; both formerly; as her religion toward it appears proved and continued in our books, up to the first times in which it was brought to us; when the wife of Count Varino de' Medici was devoted and a protectress of the Crucifix and of this place, to such a degree that she committed to it her two daughters to be educated. More are not found noted of those which happened many, before and after the said year 1524, when the writings burned, up to these our times, except the few below-written thus related.

[18] D. Violante Adimari, married into the Bartoli, had no children; as also in more recent memory, but was devoted to the Crucifix through her sister, our Nun; and there was born D. Magdalena, today the wife of the most Illustrious D. Alexander Niger. D. Lucretia Nicolini, married into the Martini, bore no male children; she was devoted, and obtained the grace. D. Comitessa Martelli married into the Bandini, was devoted, and bore a son. D. Knight Salvetti desired male offspring; for his wife a vow was made, and he had a son. Lady Felix Poltri, married into the Cataneo, also desired a male; she was commended to the Crucifix, and was made possessed of her vow. D. Isabella Neretti, married into the Casali, desired sons; she commended herself to the Crucifix, and had what she wished. But that I may be silent of others, piously affected toward the same Crucifix, D. Archbishop Marco-Medici, from the year 1523 up to the 30th in which he died, almost daily celebrated Mass before the altar of our Crucifix.

[19] Let us treat moreover also of other miracles, of which there is knowledge. In the year 1615, of Margaret, Blind for 11 years of the family of Lignaria, formerly the wife of a baker at St. Frigidian, a catarrh flowing into the eyes in a short time took away all use of light. She applied many medicines: but all in vain. On a certain day she was admonished by one of the Nuns at St. Ursula, to visit thirteen Crucifixes, offering and lighting at each one a candle; but the last would be ours, at which she should also have a Mass said. She having executed the counsel to a nicety, a vow to the Crucifix being fulfilled with the greatest devotion she could, came to our church, led by the hand (for now eleven years she had been blind), and when the Priest was consecrating, she found between the fingers of her hand a Crucifix, hanging from her praying Beads; and she began first to see her own fingers, then her hands, the vision continually progressing; so that at length by herself she returned to her home without a guide, and remained perfectly seeing. It is true indeed that she received a grace of this kind only in the right eye, she receives the light of the right eye. the left remaining in darkness: but so perfect in the right was the visual faculty, that it sufficed her for any work whatever; and she remained exceedingly devoted to the Crucifix. This she demonstrates not only when occasion is offered, but also strives to lead others to the exercise of like piety: but when in the year 1630 in the month of May, she was free for that same devotion, and we asked from her its cause; she declared the aforesaid miracle in that manner in which it is written, before three of our Nuns.

[20] In the year 1631 in the month of July. D. Captain Pagni in the lower citadel was sick with a flux of blood; A flux of blood is cured, and when after all human remedies applied in vain, the physicians despaired of his life, he was admonished to make a vow to the Crucifix: which he did, and to the stupor of the physicians recovered entire health. He came therefore to hear Mass, offered a beautiful taper to the Crucifix, and on seven Fridays sent his two maidservants, who should visit it barefoot. In the year 1635 on Good Friday, there came among those visiting the Crucifix a certain devout woman, and to the Sacristan consigned alms for a Mass, the conversion of several sinners is obtained, as is the frequent use of many. The Sacristan asked of her, whether she had ever reported any grace. She answered, Whatever I ask, and therefore for many years I have had the use of this devotion: but the graces which I ask are for the most part conversions of souls. So in these past years I asked the conversion of one soul, which now leads a holy life; but now I am busy for the conversion of a certain other sinner. And not she only, but many other devout women, with the same intention, run to the Crucifix: and not many years ago, one of great condition commended a certain soul near to her, many Masses being procured at the altar of the Crucifix, and providing for it oil and wax, to burn before it a long time: but she obtained the requested conversion, with great admiration, she being taken from the living who impeded her.

[21] In this present year 1639 there came a pious woman, about to commend a daughter whom she had, poor and destitute of dowry, and often prayed that it might be provided for her: which also was done, not without her stupor. and an unhoped-for dowry for a poor girl, For when she had made no human diligence for it, there was a knock at her door, and one was present who promised a sufficient dowry from a person worthy of faith; wherefore she came to give thanks to the Crucifix, and had a Mass celebrated. D. Mary Gherardi, married into the Quaratesi, bore no males: she was offered with a vow to the Crucifix; but the grace obtained on five Fridays she visited the Crucifix, and on this 17th day of June 1639 fulfilled the vow. And let this be the end of the present Treatise. For that year had the Dominical letter B, and so the 17th of June concurred with Friday. But it appears, and male offspring for another. from this and the note of the preceding years, that the Author was confessor to two convents of Nuns at once: for in the year 1625 the care also of the monastery of St. Mary of the Angels had been added to him, as we shall preface before the Life of St. Mary Magdalene de' Pazzi; and nonetheless he continued to be confessor of this one of which we here treat, and long was.

* by weight or measure?