Jejunius

ON SAINT JEJUNIUS

MONK OF THE ORDER OF S. BASIL IN CALABRIA.

from Italian writers more recent.

Jejunius, Monk of S. Basil in Calabria (S.)

G. H.

Hieracium, commonly Gerace, a city of Greater once Greece, now of further Calabria, from the year CCCXXX Episcopal, to which was united the Episcopate of Locri, from whose ruins much it grew, and of Greek once rite and obedience was unto at Gerace is said born, the year MCCCCLXVII; in which the Greeks' rites abdicated, it received the ceremonies of the Roman Church. From this Hieracian city to have been B. Jejunius, of the Order of S. Basil a monk, says Ferdinand Ughelli, in tome 9 of Sacred Italy in the Hieracian Bishops under the beginning of column 545. Antonius Beatillus of the Society of Jesus a Priest, in the Saints of the kingdom of Naples illustrating long versed, of the same Saint these things to us wrote: S. Jejunius's memory is had in the Eulogies of the Bishops of Hieracium, which manuscript with me are preserved, and chiefly in the Life of the Most Illustrious Brother John Tirsaeus, from Abbot of S. Philip of the Order of S. Basil, by the Clergy elected Bishop of Hieracium, and by Clement V confirmed in the year MCCCXII. the church and mountain of S. Jejunius. There is also a mountain most lofty, stony, of ascent difficult near the city, a mile and a half from the castle distant the North toward: on its summit is a church half-ruined, which is called of S. Jejunius: by which also name the mountain itself unto this day is called. These Beatillus. David Romaeus in the Index of the Saints, who born or buried are in the kingdom of Naples page 404 among the Hieracian Saints recounts S. Jejunius from the society of Divine Basil, The cult 25 May, and to be venerated says on the XIII Kalends of June. Hieronymus Marafiotto of Polistena book 5 of the Chronicle of Calabria folio 307, enumerates also the Saints of Calabria, and among those names S. Jejunius Confessor of Hieracium. Ferrari, in the Catalogue general at this day; At Locri, he says, in Greater Greece of S. Jejunius a monk, of the Order of S. Basil, and cites the tablets of the Hieracian Church, where (as he says in the Catalogue of the Saints of Italy) great he has veneration: and him asserts with wonderful of life sanctity to have shone, and to seem about the times of SS. Nilus, Fantinus and others to have flourished. Of these S. Nilus lived in the century of Christ X, and is venerated the XXVI of September. the time of his life. But to Fantinus the day XXXI of July sacred is, whose times equally to us uncertain are, as the age of Jejunius.

ON S. GREGORY THE SEVENTH

ROMAN PONTIFF.

IN THE YEAR MLXXXV.

PRELIMINARY COMMENTARY.

Gregory the Seventh, Roman Pontiff (S.)

BY THE AUTHOR D. P.

§ I. The praisers and defenders of the deceased, the Life by Paul of Bernried written, the threefold Pontifical Acts.

The most holy and most generous Pontiff Roman Gregory the seventh, before called Hildebrand, deceased on the XXV of May in the year MLXXXV, The time of the See. presided over the whole Church years twelve, month one, and days four; namely to be begun from the day XXII of April of the year MLXXIII; as evidently is clear from the decree of election below to be proposed. For erred, who only on the XXV day of the said month elected wish him, taken the of erring occasion from the Catalogues, in which of the predecessor, three days before that election deceased, the death with the deposition is confounded. He very many in life suffered persecutions, and still after death calumnies. But not lacking were of his innocence, and for the Church of God to be defended of fortitude and of justice most keen defenders: His defenders Baronius, among whom can be reckoned the Cardinal Caesar Baronius and James Gretser: he indeed in his Annals Ecclesiastical, in which his deeds done through single years he sets forth from writers most contemporary, and the Councils under him held, and the Register of his epistles into eleven books distinguished: Gretser indeed in Tome 2 of the Defense of the Controversies of Cardinal Bellarmine, Gretser, and by him brought forth 50 witnesses, defending him against various of this time sectaries, chiefly book 4 chapter 13; and then in an illustrious Apology, in which fifty witnesses he adduces, who by their writings the deeds done of this S. Gregory propose, and against adversaries defend.

[2] Of these the first is S. Anselm Bishop of Lucca, in the next after the death of the holy Pontiff year deceased: who against Guibert the Antipope, among whom S. Anselm of Lucca, for the defense of Gregory the legitimate Pontiff Roman, a book wrote. The second witness is the author of the Life of the said S. Anselm, a domestic Presbyter Penitentiary: which Life we at the day of his birthday the XVIII of March illustrated. There succeed the Vatican Acts in Baronius at the year MLXXIII, and the Acts public of the election which below are brought forth. Then are alleged ancient Historians or Chronologers, among whom is Lambert of Hersfeld, on the deeds done of the Germans, but only brought down to the year MLXXVII, Lambert of Hersfeld, and of S. Gregory's Pontificate the fourth: then Paul Langius in the Chronicle of Zeitz, with adduced testimonies from the Annals of Magdeburg and the Chronicles of Thuringia: Langius, Marianus also Scotus, and his Continuator Dodechinus, and by this one brought forth Stephen Bishop of Halberstadt, who the cause of Gregory most strongly against Henry the King pleaded: then S. Anselm Archbishop of Canterbury, whose Acts we gave the XXI of April: S. Anselm of Canterbury, Berthold of Constance and Paul of Bernried, of whom soon we shall treat: Domnizo a Presbyter, in the Life of the Countess Matilda, in books two in verse written; Leo of Ostia, Leo of Ostia, in the Chronicle of Monte Cassino, to the year MLXXXVI brought down; Bruno, in the History of the Saxon war; S. Gebhard Archbishop of Salzburg, and S. Gebhard Bishop of Constance, and who their Lives wrote, which in their time we shall give the XVI of June and the XXVII of August; finally, others omitted, Bernald a Presbyter of Constance, whose little works from a Ms. of Regensburg were published by the said Gretser, Bernald a Presbyter of Constance. and almost look to the defense of the things by S. Gregory done; and chiefly the Apologetic and his Epistles for the Decrees of S. Gregory, which also eruditely set forth Christian Lupus among the of general and provincial Synods Decrees and Canons, in a whole book or part the fifth.

Subjoined to all those the aforepraised Gretser of Gregory VII the Life, the election and the deeds done, from book fourth of Onuphrius Panvinius On the various creation of the Supreme Pontiff, Panvinius, and from the Bavarian library. All these in him to be seen can, published at Ingolstadt in the year MDCIX: where he in the year following published an Apology for Cardinal Baronius, in which; some chapters look at the controversy in the cause of S. Gregory moved; as the curious reader there will find. Enghien. Worthy also is he to be read Francis d'Enghien, of the Order of Preachers of Sacred Theology a Licentiate, having published most recently a book to which a title he made, The Authority of the Apostolic See for Gregory Pope VII vindicated against Natalis Alexander of the same Order a Doctor Theologian, among the select of Ecclesiastical History Chapters of the century XI part 3, so far indeed of his profession forgetful, where of Gregory he treats, that even by that sole cause he could have merited the most grave, by which his books all were fulminated censure of Innocent Pope XI.

[3] We, all others omitted, give here in the first place the Life of S. Gregory by Paul of Bernried written. Is given first the Life written by Paul of Bernried, Had been this Paul a Canon of the Church of Regensburg, but by Henry IV into exile driven, in the monastery of Bernried recently founded the habit of the Order of Canons Regular he took up, about the year MCXX, by Udalric Bishop of Passau (who ruled the said Church from the year MXCI, unto the year MCXXIV) a Presbyter consecrated, and elapsed from this Bishop's death seven years, he completed this Life, about the year MCXXXI. Gretser, who the same together with the Apology for Cardinal Baronius published thinks Paul, when at Rome he was, to have been familiar with Calixtus II the Pope, who sat from the day IV of February in the year MCXIX, unto the XII of December of the year MCXXIV, and confirmed the foundation of the monastery of Bernried in the year MCXXII, when could for this cause Paul to Rome have set out: who below number 11 adduces Calixtus the Pope to narrate accustomed, that Glory to the Father and the Son and the Holy Spirit. So then number 16 he says, John the Chamberlain, once of Alexander II the Pontiff, to narrate accustomed, that by the prayers of S. Alexander a burning fever was driven away: and so here and there he inserts various miracles, in the time of his life wrought: but number 104, which at his sepulchre from heaven done, or which to be done say the more religious each of the Romans, by an author accurate. to those who nearer are to be recounted he reserves. Toward the end however number 114 he adds an extolled narration of two miracles, at Salerno from heaven wrought. From which we gather the highest by the Author employed diligence, that accurately all he might hand down: which everyone also will be able to gather, if what we add Annotations he shall have inspected, and shall have compared with the other Authors, likewise the epistles of Gregory and the Synods then held. For indeed plainly agree all things, chiefly where of the Simoniacs and Nicolaitans or Clerics fornicators to be treated it was. B. Peter Damian commonly also those Nicolaitans calls whose deeds Himself to hate says Christ in S. John's Apocalypse chapter 2; and of whom the epistle of S. Ignatius to the Trallians, but by posterity interpolated, these are read: Flee the most unclean of false name Nicolaitans, lovers of lust, evil calumniators.

[4] But in these Acts is lacking a Preface, which to have been present intimate the first words. Omitted also by Paul are, what in the condemnation of Berengarius by S. Gregory done were; and in fewer are explained, [To this to be supplied are given the threefold Pontifical Acts; from Berthold of Constance,] what in the siege Roman, by Henry more often resumed, of relation and of knowledge worthy happened. To these a history, not a Chronicle to weave intending the Author, did not care of times the order scrupulously to keep; nor even what in each of his Pontificate year in the celebrated Synods he did to explain. Congruous therefore I judged the Pontifical Acts threefold to subjoin: of which the first we will collect from Berthold of Constance: who as below is had number 18 by Otto Bishop of Ostia and Legate of the Apostolic See, and afterward Supreme Pontiff and Urban II called, a Presbyter created was in the year MLXXXIV on the feast of S. Thomas the Apostle, that is, five months before the death of S. Gregory: who also himself the single of his time deeds noted, and subjoined for an Appendix to the Chronicle of Herman the Contracted unto the year MC. the Census-book of Centius the Chamberlain, At the same time, nor with less certain, if not also with a more certain science, written are the Acts which Centius the Chamberlain (the same, as thinks Ciaconius, who in the year MCCXVI created Pontiff, took the name of Honorius III) recounted in the Codex of the censuses of the Roman Church, in a very great volume preserved in the secret Archive Vatican; whose copy by the favor of D. Saraiga, that Archive guarding, having got our Fathers John Francis Vannius and Conrad Janning, with it compared the very things, already before from the Library Vatican Codex described. That Codex, often praised by Baronius, and the Pontiffs' deeds from Leo IX beginning, ordered and to be written caused (as bears the title) from diverse registers and books of the Apostolic Chamber Brother Nicolaus Cardinal of Aragon, and our Mss. Lives of the Pontiffs. and so within the year MCCCLII in which created, and MCCCLXII in which he died. Was he of the Order of Preachers a notable ornament, under the name of Nicolaus Rosselli known to Ciaconius and his interpolators; called moreover of Aragon from his Fatherland, and because Provincial of Aragon existing and to King Peter most dear promoted to the Purple he was. The third at length Acts, in many also fuller and more distinct, nor much more recent or perhaps even older than the second, to transcribe it pleases from our Ms. on the Lives of the Pontiffs, unto Martin V brought down: although for the greater part received they are from the register of Epistles, containing the Summaries of the single nearly which Gregory at Rome celebrated Synods: which Summaries first thence extracted Baronius, Binius moreover from Baronius received, and recounted in the body of the Councils. There will be perhaps after these someone, who from the very epistles of this S. Gregory, as in the Register are had more than three hundred fifty, more minutely pursue and collect the single of this holy Pontiff deeds; just as once from the Epistles of S. Gregory the Great did John the Deacon, at the XII of March by our Henschen illustrated: or rather as we have S. Leo equally the Great's Acts, similarly from his Epistles collected and arranged by the most erudite man Paschasius Quesnel: for to us for this kind of labor leisure now is not. Did something in that kind Natalis Alexander, of the century XI part I, better there than elsewhere of Gregory deserving: did also in the Teutonic tongue, in his of the Roman Pontiffs Triumph, our Cornelius Hazart, a perpetual in Belgium of heretics hammer, whose about this and the other Pontiffs monstrous calumnies with lucid confutation he refutes.

[5] To this paragraph on the Writers, Gregory's Acts collecting, The Epistle of William Abbot of Metz, defending, praising, an end let make a notable Epistle of William the Abbot, in the monastery of S. Arnulf of Metz after Warinus, already indeed in the first of the Analecta of Mabillon Tome made of public right, worthy however that here it be reprinted; inasmuch as more manifestly explaining, how great hopes of him conceived all good men, having heard of an election of such a one the news. It thus has. To the Lord venerable and universal Pope G. W. a sinner, of devout prayer the affection, and of humble service the effect. Although the wisdom of God, all things which through it were made, with a wonderful disposition, and an order imperturbable moderates; never however more conveniently consults for things human, than when choosing a man * from the common people, into of his people the head it constitutes him, in whose indeed life and morals, whither to be striven it is, the people inferior may be able to behold. Which indeed benefit to our times the Lord to have granted, whoever envies not, sees; while you, already long ago in disciplines ecclesiastical erudite, of that now Chair it has made to be the occupant, from which through the world all of virtues lights are diffused; and to which, as in a circle the lines, to that midst, which the Center the Geometers call, all things converge. So great moreover, as to us was related, of the whole people in your election conspired the assent, that no one altogether of so great a multitude was seen to dissent. And whence I pray so great unanimity, so great could be concord? unless from of that Spirit the instinct, by whose once inspiration the people primitive of believers one heart and one soul to have had is described.

[6] Thanks therefore to God, most excellent Father, thanks to God, who so your favored election, which lest it be confirmed in vain strive some excommunicated Bishops to impede, that not lay open the Church to schism. Whoever now therefore to your Priesthood is adverse, of whatever to be of merit or of science he seem, to that celestial edifice not aspires, because, through the vice of swelling and of discord, of all peace of the members himself he deprives. Which indeed no one to dare to be we trust, except who from the respect of a miserable conscience, the weight of your to himself dreads to be imminent of sentence. Whence also that devil of Vercelli with his accomplices labors, that you in the See ought not to be confirmed; fearing the wretch, lest by that zeal of yours, by which against the enemies of the Church to flame up you are wont, now his disgraces, his shames, his ought to be reproaches condemned. But to all good men by this very the more you please, the more to the worst you displease: because not light or least testimony is of probity, to have displeased the sons of iniquity. These William the Abbot, graphically depicting the of Vercelli Gregory, of that name unworthy, of Henry the Emperor in Italy the Chancellor; who already from the year MLXI by Nicholas the Pontiff had been excommunicated, together with the of Milan, of Turin, of Novara, of Brescia, and of Lodi Bishops: because two years before an assembly they had held at Fontaneto, in which by a common sentence they had established, that to Clerics wives to have it was lawful; who however by the command of Henry the Emperor, Gregory's election approved, with the pen rather than with the mind, as even from this Epistle is clear, which William thus pursues. Now therefore gird yourself with your sword upon your thigh, most powerful; by him to be exterminated or subjugated. with that, I say, sword, which not to be prohibited to be from blood the Prophet proclaims, and which about to devour flesh the Lord salutarily promises. You see certainly into the Israelite camps the Amalekites and Midianites, and the other plagues alike to have conspired. With great solicitude, with grand counsel, and continual zeal there is need, that so many monsters and beasts can either be slaughtered or be subjugated. By no one's fear therefore, by no one's threats from this spiritual conflict and holy contest be retarded, and Gideon's that in manner to the battle about to proceed, of the little flask do not fear the breaking. Behold you in a lofty place and on a watchtower placed the eyes of all and the faces look up to; the single great about you to hear desire; from the past gathering, what now in a greater office you are about to act, who once placed in a lesser not without glory served as a soldier. But unfit I, who you to admonish presume, and you running to strive to impel: since you with a wonderful fervor

greater things you attempt, than our weakness suspects; and in an eagle's manner all lower things flying over, into the very sun's heat your to fix you strive gazes.

* perhaps one

§. II. On the Translation of the body, and the cult of B. Gregory VII.

[7] Marcus Antonius Marsilius Columna, in the year MDLXXIV of Salerno Archbishop saluted, besides other of Episcopal solicitude works, In the year 1577 inspected by the Archbishop the body, by which of his Prelacy the years fourteen he rendered to posterity memorable, a book wrote on the life and deeds and translation of B. Matthew the Apostle and Evangelist; not yet indeed by us seen, known however from the description most elegant of the metropolitan his own church, which thence drew Ferdinand Ughelli, and prefixed to the Catalogue of the Salerno Archbishops, tome 7 of Sacred Italy. He when the tribune or apse of the temple he had described, thus speaks: Which on the right is formed angle in the bottom of the temple, illustrious plainly made is, on account of a famous chapel of mosaic work, which John of Procida of Salerno erected and endowed; both on account of several Prelates' most splendid urns, but indeed chiefly on account of a marble tomb, in which Robert Guiscard, of Gregory VII the supreme and best Still whole; Pontiff the body placed, whom that of Henry IV and of the Romans' perfidy he might withdraw, as a refuge in hospitality he had received: whose we ourselves the relics, by no part injured and with Pontifical garments adorned, this year, which is from his entombment nearly the five-hundredth, with our own eyes inspected, and with our own hands handled; and the place itself, by antiquity almost collapsed, we restored; and in the most holy and generous Pontiff's honor, almost lying hidden, this kind of monument we erected, (such namely as on a marble tablet even now is beheld, and by Ludovico Iacob in the Pontifical Library also is recited) To Gregory VII of Soana Supreme Best Pontiff, of ecclesiastical liberty the most keen vindicator, the most constant asserter: who while the Roman Pontiff's authority, against Henry's perfidy strenuously defends, at Salerno holily lay down. In the year of the Lord 1085, on the VII Kal. of June. M. Ant. Columna Marsilius, of Bologna, Archbishop of Salerno, when his body, after five hundred about years, in sacred things clothed and almost whole, he had found; lest of so great a Pontiff the sepulchre of memory longer should lack, Gregory XIII of Bologna sitting, M. P. on the day before the Kal. of July, in the year of the Lord 1577.

[8] and from death famous for miracles, Robert Guiscard, of the Norman in Calabria and Sicily Duchy, afterward Kingdom, the founder, in the same in which Gregory or at least the other after year, in the month of July died; and to him his son Roger succeeded, unto MCI surviving. And to this perhaps better would be ascribed the marble sepulchre's erection: for Odericus Vitalis, of the century XII a writer of the Eccl. History book 8 to indicate seems, in another place first laid up the Saint to have been: for thus he speaks: The deceased Pope's body in the Confession of B. Bartholomew the Apostle was entombed, where by his merits to the faith of those asking, of miracles a supply divinely shown. For lepers from the water whence his body washed had been, asked; which obtained faithfully washed they were, and God helping forthwith cleansed: and that perhaps in the translation of the body from the place of the first burial in the very Confession, to the place in which two hundred nearly after the death of Gregory years his tomb found John of Procida, within the chapel of S. Michael toward the end of the century 13 erected; that most famous of the Sicilian Vespers author. He indeed I know not what other could have a cause of that chapel, in the very place of the sepulchre, so magnificently to build, than a peculiar affection toward the there buried Pontiff, relying on the vulgar of his sanctity and miracles opinion, although the chapel itself to S. Michael the Archangel, not however to Gregory was dedicated. Nor nothing for proving of his ancient cult makes, The Image as of a saint at Rome on an altar from the year 1154, that Anastasius Pope IV, in years not much more than sixty after Gregory, with pictures adorning the apse and altar of the Oratory of S. Nicholas in the City, as it expressed on a bronze tablet I gave in the Appendix to the first part of the Chrono-historical Attempt on the Roman Pontiffs, Gregory VII, equally as the Holy others and the Mother of God herself, to be painted caused with the title of a Saint and a diadem about the head drawn. But these by Marsilius either ignored entirely or doubtful since they were, prudently the title of this kind he abstained from, and the Roman See's judgment to himself believed to be awaited. Of him moreover the opinion, whether and how to him was declared, I am ignorant: one I see, that the aforesaid Gregory XIII elapsed now a six-year period from the mentioned discovery, and Marsilius being dead when with the emended Kalendar, the Roman also Martyrology to be corrected by erudite men he caused in the year MDLXXXIIII, and corrected and in many places augmented to be printed, such as with us we have a copy; to the same after S. Boniface IV, he permitted to be inserted also Gregory VII with this eulogy. At Salerno the deposition of B. Gregory Pope the seventh, who Alexander the second succeeding, the name to the Roman martyrology inscribed in the year 1584 the Ecclesiastical liberty from the pride of Princes in his time vindicated, and manfully with Pontifical authority defended. For which, in of the same Martyrology's edition new, with Caesar Cardinal Baronius's Annotations soon augmented, Sixtus V approving was written, At Salerno the deposition of B. Gregory Pope the seventh, of the Ecclesiastical liberty the most keen propugnator and defender: and the same hitherto so are read.

[9] From hence began the feast of B. Gregory by the Canons of Salerno to be celebrated, The Body under the altar placed, the head in silver enclosed in the year 1595 to the same Saint Pontiff's memory not mediocrely obliged, because them he adorned with the title Cardinalitial, and granted a cloak red and mitre of Damask to use, by a privilege through Lucius III afterward confirmed. There remained meanwhile the sacred body, either in the very where it the Archbishop Marsilius had found monument or thence taken was preserved in the sacristy, until the Roman Pontiff should assent under an altar to be laid up. That indeed first in the year MDXCV to have been done, asserts the author of the most recent marble, which in the year MDCLXXXV under the hand of the sculptor was being wrought, an end to this Paragraph about to make. There was then Roman Pontiff Clement VIII, whose rescript some to be brought forth I would wish; there was also the Salerno Archbishop, Marius Bologninus; who if the aforesaid Translation made, could also from the rest of the Body have separated the sacred Head, in a silver head to be enclosed, and to a precious of bronze gilded and with gems and stones adorned statue to be imposed; and that on the day IV of May, 4 May, equally as the 25 day, festal. on which day the Translation aforementioned, with annual celebrity to be venerated, thence took up the Salerno Church, wont on the very day IV of May, and also on the day XXV, to bring from the sacristy the aforesaid Head to that altar, with processional pomp, and great of luminaries apparatus and of people concourse. There are however who of that Translation make the author the very Archbishop Marsilius: he indeed is said to have died in the year MDLXXXII; and so the Martyrology Gregorian's edition aforementioned the very Translation would have preceded by two years: but also that had preceded editions of the Martyrology two, of which the years to us to indicate did not care Baronius; each moreover or either of them could have been with Gregory VII's name augmented, before than the Translation he made, if it perhaps he made, Marsilius.

[10] For which days asked from Paul V an Office By these as if steps gradually advanced B. Gregory VII's cult, finally to the celebrity of an Office Double, properly of him to treat, was erected, under John Bellarminius the successor of Bologninus. From this indeed obtained and to the notice and use of the whole Clergy of Salerno to be printed ordered was a Brief, in the year MDCX, whose copy, with other some instructions hither looking, that with hand and with Notarial faith I might receive; made R. D. Nicolaus Lavianus, of the Salerno College our Rector in the year 1685. It such is.

PAUL POPE THE FIFTH

For perpetual memory of the matter.

Of our Lord Jesus Christ, who His servants of eternal glory with the reward endows in heaven, the vices although unworthy on earth bearing; from of the enjoined to us office's debt altogether we are held to procure, that of the same servants of Christ the honor and veneration on earth also be promoted; and therefore to the faithful's vows, which a peculiar toward them cult regard, gladly we assent, as in the Lord we discern it to expedite. Indeed to us lately was set forth, in the name of Brother John Archbishop of Salerno, and of the beloved sons the Dean and Chapter of the church, and also of the whole Clergy of the City of Salerno, that they from a peculiar, which toward Blessed Gregory Pope VII, whose unworthy successor the divine vouchsafing us to be willed, of devotion they bear affection, with a peculiar also rite, on the day Birthday of him, and to his Translation sacred, of the same Blessed Gregory the most sacred of the Mass and other divine offices of the tenor subsequent to recite desire. The Office double to be recited by the Chapter and Clergy of the City of Salerno yearly on the festal day, and on the day of the Translation of B. Gregory Pope VII. All from the Common of a Confessor Pontiff, besides those which are placed proper. The Collect. God who Blessed Gregory, with the Collect, Your Confessor and Pontiff, with the glory of Your Saints exalted; grant propitious, that we who by our sins' weight are pressed, by his with You prayers may be relieved. Through the Lord etc. There is made a Commemoration of S. Urban the Pope and Martyr at the first Vespers, and in the lauds (while it occurs) and in the Matins the IX Lesson. Likewise at the Second Vespers of S. Eleutherius P. and M.

[11] At Matins in the first Nocturn the Lessons of the beginning of the second Epistle of B. Peter the Apostle, as has the Breviary Roman on the sixth feria within the Octave of the Ascension. In the second Nocturn the Lesson IV. and with proper lessons, Gregory Pope VII, at Soana in Etruria born, in doctrine, sanctity, and every kind of virtues among the first noble, wonderfully the whole of God illustrated Church; explaining his beginnings in the monastery, but the supreme of His Priest on earth dignity admirably, who is admirable in His Saints the Lord, to premonstrate deigned. For when a little boy, at the of a carpenter wood planing feet, still of letters ignorant, he played; from the rejected however cuttings those of the Davidic Oracle elements; He shall have dominion from sea unto sea, divinely to have formed is narrated. He from his beginning age at Rome in honest disciplines his mind cultivating, in the house of S. Peter was nourished, of such a nurse a worthy nursling: that of whom the most high, God bestowing, authority about to take up at some time he was, in his Apostolic bosom educated, with those Apostolic, which afterward in bearing the supreme Pontificate he exhibited, virtues more fully he might be imbued. But You Lord etc.

[12] the progress through various of offices grades, Lesson V. A youth the Church's liberty, by the Laity oppressed, and the depraved of Ecclesiastics morals more vehemently grieving, in the Cluniac Monastery, where under the Rule of S. Benedict of an austerer life the observance at that time chiefly flourished, the Monk's habit putting on, with so great of piety ardor the Divine Majesty he served, that by the holy of the same Monastery Fathers Prior he was elected. Thence soon by S. Leo Pope the ninth, because a lamp shining and burning in the cloisters' narrows to lie hidden ought not, but on the Church's most high summit by God's command to be placed it was, to Rome brought, and of the holy

ordained Subdeacon of the Roman Church, he was so dear to St. Leo himself and to his successors, that they did nothing without his counsel. Sent by Pope Victor II as legate a latere into Gaul, he convicted by divine power a Bishop publicly infected with the stain of Simony, because he could not be convicted by human means; when the prelate, bidden to pronounce openly, "Glory be to the Father, and to the Son, and to the Holy Spirit," having indeed easily pronounced the two Divine Persons, was by no means able to bring forth the third, whose gift, the Episcopate, he had bought with money. But Thou.

[13] and his virtues consummated in the Pontificate. Lesson VI. Finally, made Cardinal Archdeacon by Pope Nicholas II, and likewise Chancellor of the Holy Roman Church by Alexander II, he merited to succeed the same in the supreme Pontificate. Raised to the summit of so great an honor, now made a model of the flock, what he taught by word he also demonstrated by example; and a strong athlete through all things, he did not fear to set himself as a wall for the house of Israel. Depriving Henry IV, King of Germany, hostile to the Church, of the communion of the Faithful and of his kingdom, he freed his subject peoples from the faith pledged to him. When afterward he was pressed at Rome by a heavy siege from the army of the wicked King, he extinguished by the sign of the Cross a fire kindled by the enemies; renowned also by other miracles, both living and dead. From the age of the Apostles no Pontiff is recorded to have endured greater labors and troubles for the Church of God, or who fought more keenly for her liberty. Innumerable are the things which he either bravely sustained, or wisely established in many Synods convoked in the City. At length rescued from the hand of Henry by Robert Guiscard, the Norman Duke, coming to Salerno, there on the eighth of the Kalends of June, when he had presided over the Church twelve years, one month, three days, having created several Cardinals and Bishops at Rome and elsewhere, on the Lord's day he passed to the Lord; and his sacred Body was honorably interred in the Cathedral Basilica of Salerno. But Thou, &c. In the third Nocturn the Lessons are from the Homily of St. Leo the Pope on the Gospel, "Jesus came into the parts of Caesarea Philippi," which the Roman Breviary has on the XXII of February, in the feast of St. Peter's Chair at Antioch.

[14] The Mass said is that which is set in the Roman Missal on the XI of April, in the feast of St. Leo the Pope, except for the Orations. The Mass is also determined, First Oration. O God who didst Blessed Gregory &c. as above. Secret. May the yearly solemnity of Blessed Gregory thy Confessor and Pontiff, we beseech thee, O Lord, render us acceptable; that through these offices of pious propitiation, both a blessed reward may accompany him and obtain for us the gifts of thy grace. Through our Lord. Postcommunion. Grant, we beseech thee, O Lord, to thy faithful peoples ever to rejoice in the veneration of Blessed Gregory thy Confessor and Pontiff; and to be fortified by his perpetual supplication. Through our Lord &c.

[15] and together with the office is approved. And since John the Archbishop, as well as the Dean and Chapter and Clergy aforesaid, had caused humble supplication to be made to us, that we would deign by Apostolic benignity to provide them with the opportune license in the premises; We, greatly commending in the Lord their laudable desire, and absolving each of them by the tenor of these presents (only so far as for obtaining the effect of these presents) from any sentences of excommunication, suspension, and interdict, and from other ecclesiastical sentences, censures and penalties, inflicted by law or by man on any occasion or cause whatsoever, if perchance they are in any way bound by such, and deeming them to be absolved, inclined to supplications of this kind, by the counsel of our venerable Brethren the Cardinals of the Holy Roman Church set over the sacred Rites, to whom we committed the matter to be examined and maturely discussed, do grant and impart, by Apostolic authority by the tenor of these presents, perpetual license and faculty to the same and to those existing for the time being, the Archbishop of Salerno, and the Dean and Chapter of the Church, and the Clergy of the City of Salerno, that they may freely and lawfully recite the aforesaid Office with the Mass of the common of one Pontiff, with the Orations and Lessons of the second Nocturn proper, every year, both on the feast days of the same Blessed Gregory and of his Translation, under a double rite, in the year 1609: notwithstanding Apostolic constitutions and ordinations; as also statutes and customs of the said Church, even strengthened by oath, Apostolic confirmation, or any other firmness, and all other things to the contrary whatsoever. Given at Rome at St. Mark's, under the Fisherman's Ring, on the XXVIII day of July, 1609, in the fifth year of our Pontificate. S. Cobellutius.

[17] John Beltranus de Guevara, by Divine mercy and the grace of the Apostolic See Archbishop of Salerno, Royal Councillor, and in the present Neapolitan kingdom General Visitor by the sacred Royal Majesty. The same by Archbishop Beltraminius, Among the other heavenly and almost innumerable treasures, with which it pleased the divine benignity to enrich and illustrate the Church of Salerno, the sacred and venerable body of St. Gregory VII the Pope seems certainly to be numbered not in the last place; who after so many labors, so many hardships and persecutions, most bravely and most constantly with unconquered spirit endured for the Church of God, at length (Divine Providence so disposing) fell asleep in the Lord in the city of Salerno; that whom in his mortal body, by his venerable presence, he had for a time gladdened, he might also by his precious death, called to the marriage supper of the Lamb, illustrate forever. But we, though unworthy, established in the governance of the Church of Salerno, when visiting the places dedicated to the Divine Majesty, in our Cathedral Basilica itself accurately surveyed the monument of the said glorious Pontiff, and could not bear with even mind that he should lack the honor and veneration due to the Saints; we judged that a diploma was not slothfully to be obtained by us from the Apostolic See, are promulgated to be observed by all, 1610. that both fitting honor might be exhibited to the holy Pontiff by all, and the city of Salerno might from this day by day more and more deserve God's clemency, aided by the suffrages of so illustrious a Confessor and Pontiff most acceptable to God. Nor do we judge that cause to be passed over in silence, which no antiquity ever among you, no oblivion ought ever to efface: that since the Chapter of Salerno (as is recorded in the letters of our Predecessor of happy memory Marsilius) obtained great honors from the same Blessed Pontiff, you ought eagerly and with all zeal to apply yourselves to the cult and veneration of him so well deserving of you. At this time therefore, wishing piously and faithfully to execute the diploma now lately obtained from the Apostolic See, by the authority which we exercise we command and enjoin our beloved sons in Christ, the Chapter and Clergy of our city of Salerno, that yearly, according to the tenor of the said diploma, both on the Birthday of St. Gregory VII the Pope, to be celebrated on the XXV day of the month of May; and on the feast of his Translation, to be celebrated on the IV day of the month of May; they be bound hereafter to sing or recite the proper Mass and Office under a double rite, printed by our command, to the honor of that glorious Pontiff. But if anyone shall contemn to obey this our constitution ever to remain valid, he indeed shall know himself bound by the bond of graver fault before the terrible Tribunal of Almighty God. Given at Salerno, on the II of the Kalends of September, 1610.

[18] A marble statue is erected to the Saint: Not content with this, Beltraminius had an excellent statue of marble sculpted, which stands to this day, and placed in the chapel itself; using the hand of a skilled sculptor, I know not whether also with the true likeness of the living Gregory, such as could have been preserved at Salerno. Such certainly would be worthy that we should wish to represent it here engraved in brass, rather than the invention of I. B. de Cavalleriis, who represented Gregory and his nearest predecessors and successors with shaven beard, against the custom of that time, to be recognized from the Anastasian tablet of St. Nicholas in the City, which we mentioned above as exhibited elsewhere. Beltraminius having been translated to the Church of Pace in Spain, there succeeded in the year 1612 Cardinal Lucius Sanseverinus: who in the third year of his Archiepiscopate also made his devotion toward Blessed Gregory attested, by an inscription of this kind, and in the year 1614 a new altar is consecrated. under the older tablet of Marsilius, on another likewise of marble: I, Lucius Sanseverinus, Archbishop of Salerno, have consecrated this altar in honor of Blessed Gregory VII the Pope; and enclosed his sacred body in it; to those present, one year; thereafter on the anniversary day of the consecration, to those piously visiting it, forty days of true Indulgence granted according to the custom of the Church. A.D. 1614, on the IV day of the month of May. This may have been a new altar, which gave occasion for repeating the Translation: but that was prudently appointed on the same day as the former, lest there should be need to multiply feasts. On the same occasion I would believe the Arm to have been obtained by the people of Soana; were not the instructions sent to me to say, that the Cardinal of Soana, ascribed to the sacred College by the creation of Paul V, moved by pious affection toward his fellow-citizen the Pontiff, when the See being vacant he resided at Salerno, The Arm is given to the people of Soana. obtained from the same Paul V a Pontifical Brief to the Chapter of Salerno, by which the Canons were bidden, for the consolation of the city of Soana, and the honor of Blessed Gregory himself, to bestow some notable Relic of his. This Brief, together with the commendatory letters of the Grand Duke of Tuscany, and others of the Cardinal himself, offered to the Chapter through two Legates of the people of Soana, is said to have persuaded them, that the right arm should be given to them, and that a Notarial Instrument was written on that matter, and kept in the archive of the Cathedral. Since these things are thus written to have been done when the See of Salerno was vacant, but Paul V sitting; it must be that they were done after Beltraminius had departed into Spain, but Lucius not yet substituted, that is in the year 1612; but who then was among the Cardinals, whose native country was Soana, I could not learn from the new Ciacconius of Oldoinus, who names no such one, among the sixty whom Paul created: wherefore I would wish to see the Instrument itself, and from it to seek the solution of this doubt.

[19] Moreover what the fortune of the Chapel itself, now so often mentioned, has been, is read there afterward in marble, in the following words, The Chapel is handed over to the Chapter, dictated by D. Fabritius Pintus, engraved. This Chapel, formerly dedicated to St. Michael the Archangel, the most unconquered Leader, by the strenuous Soldier John of Procida, a Patrician of Salerno and ornament of his country; in the year 1595 received under its altar the sacred bones of the most Blessed Gregory, not the Great, but the Pontiff more than most Great, translated thither; that he who while he lived at Rome rendered himself safe in the citadel of St. Angelo from the schismatic Emperor Henry, might lie dead under the guardianship of the Archangel; and that the relics of the Champion of ecclesiastical liberty might have as defender him through whom heaven itself acknowledges its spirit free from those rebelling against God. At length by the munificence of the most Eminent Cardinal Fabritius Sabellus, the right of the chapel having been given to the most Reverend Chapter of Salerno, the Canons succeeded as possessors to the author of the Sicilian Vespers; who, adorned with the name and insignia of Cardinals by the same Pontiff, will perpetually sing here the glories of Gregory VII, not the glorious victory reported over the Gauls by John. Thus Pintus; which things so understood, as if, up to the aforesaid Translation, Gregory's body had lain elsewhere than in the Chapel itself; would not be sufficiently consonant with the foresaid and most certain testimony of Marsilius; therefore they are to be received without restriction of this kind. I wonder moreover that no

mention is here made of the lately deceased Archbishop Gregory Carassa, by whose equally memorable munificence the same Chapel, as is written to me, resplends adorned everywhere with new painting and golden splendor: but by those paintings is chiefly represented the honorable reception of the Pontiff into the City, entering it together with Duke Robert, amid the festive acclamations of the faithful people, suppliantly venerating the Vicar of Christ.

§. III. On the monastic life of St. Gregory VII, and the time of the Cluniac Priorate held by him.

[20] What concerning this argument the Lessons above mentioned contain are not without their faults: for they both assert that the habit was received by Gregory at Cluny, and seem to say that he was elected Prior there, before he was enrolled among the Roman Clergy, neither of which we think to subsist with truth: wherefore the cause seems worthy to be here more accurately examined. Paul, the writer of his Life, describing the beginnings of this holy Pontiff, in number 6 asserts, that in boyhood he was commended by his parents to his uncle, Which is held less distinctly from his own Life, the Abbot of the monastery of St. Mary on the Aventine hill, for instruction in liberal science and the composition of moral discipline … but having entered adolescence, he set out into France, there to subdue the wantonness of the flesh both by the trouble of pilgrimage and the urgency of erudition; thence after some years, about to return to Rome, he tarried for some space of time in the court of Henry III. … After this, returned to Rome, when he was insisting on the study of perfection … he resolved to enter into the parts of Germany and Gaul; and when he had come to Acquapendente, prohibited by a triple vision from proceeding further, and thus recalled for the consolation of the Roman Church, … ordained Subdeacon by Pope Leo IX, is read more distinctly in the Life of Leo IX. he was set over the monastery of St. Paul, miserably desolated. Reading these things, you see him made Abbot; but whether Regular, or Secular or Commendatory, you will rightly doubt, while in the preceding you find nothing whence to understand that he was truly a Monk. Yet he expressly calls him a Monk, who could know it, St. Bruno Bishop of Segni, in the Life of the said St. Leo, when he says, In those days there was there, namely at Worms and in the year 1047, when Leo was being designated Pontiff before the Emperor, a certain Roman Monk, a youth of noble disposition, Hildebrand by name, of clear genius and holy religion. This youth therefore the blessed Bishop Bruno of Toul, afterward called Leo, called to him, and asked that he should return to Rome with him.

[21] Hildebrand therefore was a Monk, and indeed a Roman Monk; doubtless of the same monastery, in which he had been educated as a boy; Indeed Hildebrand is said also to have been Prior of Cluny: nor did he pass into France except as a Monk, nor otherwise was he conversant in the court of the Emperor Henry: therefore the Authors of the monastic Annals, Dorganius, Menardus, Bucelinus, rightly enrolled him among their own. Especially since Otto of Freising says, that he administered the obedience of the Priorate of Cluny, when Leo was being designated Pontiff. But it is doubtful, how that could have been true; if it is true, that only in the year 1046 he crossed the Alps with Gregory VI; and was still a youth, when Bruno found him at Worms in the second year after. What then? Did those venerable Fathers, in so great an age of their Abbot St. Odilo, which that it may be true, it is necessary that he lived there some years, as he had when dying in the year 1048 drawing to a close, constitute as Prior over themselves a pilgrim youth, conversant a few months among them, and soon send him to the court of the Emperor? And yet both that some time was spent in the court the aforecited Paul writes, and that some years were passed in France, before he returned to Rome. A difficult knot: but one which seems able to be solved, by taking the name of Youth a little more loosely; and by distinguishing a double setting-out of Hildebrand across the Alps, so that born around the year 1020, afterward at the age of XVI, in the year of Christ 1036, when the Roman Church was agitated by foulest storms, under the tyranny rather than the Pontificate of Benedict IX, he migrated to Cluny still a novice; and perhaps by the counsel of his uncle, lest his tender age should be defiled by the then most corrupt morals of the Roman city (where almost all the Clergy were either Simoniac or concubinary, before he became a Cleric at Rome under Gregory VI. or even were sordid with both vices), and the first kindled little fires of piety be suffocated by such bad examples. There therefore he spent six years or seven under the excellent discipline of St. Odilo, until now sufficiently known and approved he was permitted to return to Rome, to introduce the Cluniac discipline into his uncle's monastery; yet first on some occasion he gave himself to the court of the Emperor, and at length came to Rome around the age of XXIV, in the year of Christ 1044. But here when he found all things in worse state than before, two together holding the Papacy, namely him whom I said, Benedict IX, and Silvester III lately elected against him by the Romans; again he deserted that Babylonian confusion, about to betake himself into Gaul or Germany: but recalled from the journey by those visions which I have mentioned, he was enrolled in the Roman Clergy by Gregory VI: who about the same time had persuaded both Pseudo-pontiffs to yield the place wickedly invaded, and had thereby merited that he himself should be raised to the same by free election.

[22] Certainly Hildebrand himself, made afterward Gregory VII, in the Roman Council protests, saying: You know, that not willingly did I approach the sacred Order, and unwillingly did I go beyond the mountains with my Lord Pope Gregory: by which words he sufficiently openly signifies that, before he departed from Rome the second and commonly more well-known time, he had been drawn out of the monastery, whom in the Synod of Sutri in the year 1046. to the service of Gregory VI himself, and given to the Clergy of the Roman Church. But how he again crossed the Alps with Gregory himself, seems here to be explained in few words. Gregory VI had been, in so present a necessity of the Church and just fear lest Benedict with changed will should retract the cession, ordained Pontiff without the previously obtained consent of King Henry, by this name King of Germany the Third, Emperor the Second. And since he made to the good the greatest hope of reforming the Church, but to the bad fear; those who were conscious to themselves of possessing the dignities of the Churches by Simony, or defiling them by fornication; easily bent the mind of Henry, grieving that he had been passed over, so that, when the Roman Church was now said to have three Pontiffs at once, he should betake himself into Italy, about to remove so great a scandal in a legitimate Synod of Bishops. That matter did not displease Gregory VI, not doubting at all, that he would easily prove his cause to the King, and be confirmed in the Papacy. But he was far deceived in his opinion. For, a Synod having been convoked at Sutri, he himself was accused of having given money to Benedict, and so of having been incapable of obtaining the Papacy. Struck by this unexpected event Gregory, and seeing the Bishops inclined to the King's wish for his condemnation and deposition; compelled to yield the Papacy, yielding of his own accord, he permitted himself to their judgment; although by the very fact of which he was accused, others more than probably maintain that he did not commit Simony, but only averted an injury from the Church; nor bought the dignity from Benedict, but obtained the same from the Roman Clergy by merit; whence he is both praised by St. Peter Damian, and Rudolph Glaber, Otto of Freising, and others acknowledge that the reformation of the ecclesiastical state had its beginning from him. Which being supposed, just as it was an honor to John Gratian (for so he was previously called) to have redeemed the Church from the servitude to which it had been unjustly enslaved, and to have removed the schism by which it was afflicted; so also it ought to be turned to his praise, that seeing his promotion displease the Prince and the Synod of Bishops, though not sufficiently informed of the cause, he preferred to renounce, rather than by resisting to dissolve the peace constituted by himself.

[23] In this whole matter the judgment of Hildebrand, although still a young man, is to be most highly esteemed; Hildebrand having followed, which as an older man he afterward confirmed by the suffrage of supreme authority, and proved how great even as a youth was his constancy. For thus writes the aforepraised Otto: They relate that this Gratian, crossing the Alps, was followed by Hildebrand, who afterward made supreme Pontiff, for love of him, because he had been removed from the Catalogue of Pontiffs, because he believed him unjustly vexed, wished himself to be called Gregory VII; and, as you have in Lucan, "The victorious cause pleased the Gods, but the vanquished pleased Cato"; so also to this Hildebrand, who was always most constant in ecclesiastical rigor, that cause, in which the sentence of the Prince and the Bishops prevailed, always displeased. Our Manuscript treating of the aforesaid Gratian, says, that after his abdication he was led into the Cisalpine parts; doubtless by the Emperor, thus removing the occasion of new disturbances from those, whom he understood not to fully approve the deed. Here if no error lurks, it must be said, that Gratian and Hildebrand betook themselves to some of the Lombard monasteries, namely St. Saviour near Pavia; inasmuch as it, about sixty years before, reformed from the form of the Cluniac institution through St. Maiolus, was everywhere celebrated by the fame of severer discipline. Yet a long delay in it could not have been theirs: because it did not please the Emperor departing from Italy, that Gratian be left on this side of the Alps.

[24] But whither did Hildebrand lead him? Into the Gauls, says Baronius at the year 1049, with him he withdrew to Cluny; having set out with Gregory VI, he dwelt among the Cluniacs, with whom he knew the monastic observance to flourish, living a monk among monks. I add, also a guest long since known, and most dear to all for the merit of his eminent virtue and wisdom: to which prerogatives of his when there was added the grace and authority of Gregory, though now deposed, huge among the Cluniac monks for merit; it would not be wonderful, if St. Odilo constituted him Prior, about to sustain by the vigor of his youth (by which yet he had now reached the XXVII year of age) his own old age, and to minister necessaries to Gregory himself with greater power. and then for the first time made Prior there, Meanwhile it happened that there died at Rome, not only Clement substituted to Gregory, but also Damasus, both seconds of their name, and all things were thrown into confusion by Benedict, again striving to return into the Apostolic See: wherefore the Romans counseled it best, an embassy being sent, to ask the King that he himself designate whom he wished to be elected Pontiff by them. But the fame of this matter being brought to Cluny, I estimate that Hildebrand ran out to the King, to whom he had long since been dear, if perchance he could persuade him to restore Gregory, in the year 1047, at Worms he became known to Leo IX elected there, whom he did not believe to have been removed from his place without some injury, and knew to burn with the same zeal for reforming the Church with which he himself was inflamed. But God had destined another outcome to this journey; because through such an occasion he came into the notice of the new Pontiff, designated at the close of the year 1047; who having gotten the man, who knew the vices and corruptions of the Roman city no less than he hated them, believed him able to be most useful to himself in counsel and help, if he persuaded him to come with him.

[25] Otto of Freising narrates the matter a little otherwise, as if the newly designated Pontiff, holding his journey to Rome through the Gauls, and passing through Cluny, there found Hildebrand the Prior: [whom he persuaded, the Purple laid aside, to go to Rome in the manner of a pilgrim:] and he adds, that this one approaching him, full of zeal for God, constantly rebuked him concerning the undertaking; saying that it was unlawful

for the supreme Pontiff to enter violently by a lay hand to the governance of the Church: but, if he would trust to his counsels, he promised that he would bring about both, that the Imperial majesty be not exasperated against him, and that the liberty of the Church in Canonical election be renewed. That one, inclined, at his admonition lays down the Purple; and assuming the habit of a pilgrim, and leading Hildebrand with him, takes the way. Therefore coming all the way to the City, by the counsel of Hildebrand Bruno is elected supreme Pontiff by the Clergy and People, soon called Leo. The Life of Leo indeed has nothing about the Purple assumed; and as to the habit of pilgrim, it says it was taken up, after the Nativity of the Lord celebrated at Toul. Yet I would not on that account reject the whole narration of an Author so ancient, and writing only one century after the deed done; provided I be permitted to excuse and correct a slight error in place, and to believe that what he says was done at Cluny, was done at Worms. In the Roman Synod cited above Gregory VII professes, there promising himself to be assumed by free election; that he who unwillingly went beyond the mountains with his Lord Pope Gregory VI, more unwillingly returned with his Lord Pope Leo to the special church of the Roman Clergy. But I believe that he consented to the return on no other condition, than if Leo, obeying that counsel of his, decided to enter Rome as a private person, about to require the free consent of the Clergy in his Election; although that perhaps was not altogether necessary, if by the compromise of the Romans themselves the judgment of electing the Pontiff was conferred upon the Emperor, as some estimate against the mind of Baronius. Our Manuscript of the Lives of the Pontiffs, treating of Leo; This one, it says, elected Pontiff by God came to the Roman city, leading with him Hildebrand, who had gone to those parts with Pope Gregory … and by the counsel of the same Hildebrand did all things on the journey and in this city.

[26] But here perhaps someone may ask, with what confidence Hildebrand, conversant only a year and a half in the Roman Curia with Gregory, and in this relying on the authority of St. Odilo his Abbot, and thence now another year and a half absent, could promise so efficacious help to Leo, for obtaining the consent of the Clergy and People of Rome, much less actually exhibit it. If it be permitted to divine something, I would say that Hildebrand promised that, not in confidence of his own authority, which he ought to have known would be slight at Rome; but of another's, namely of St. Odilo his Abbot, and of his master Laurence the Archbishop of Amalfi: both of whom he then knew to be at Rome, and for the merit of eminent sanctity to be very powerful there in authority and grace. Both of these we know from the Life of St. Odilo. For since this one died at Souvigny in Gaul, on the last day of the year 1048 toward night, not yet a full year had elapsed since he had returned from Rome. But Laurence (as is held in the same Life) had been the greatest consolation to him there sick for five months, a man, St. Peter Damian witnessing, who powerful in letters and bilingual, knew Greek and Latin; and, what is far more excellent, was strong in the brightness of a praiseworthy life, having died there at Rome in the Lent next after the death of St. Odilo: in whose other and older Life by Liziardus, the same Laurence is called truly in all things most holy, in the Scriptures of both languages most eloquent, and most familiar of this Father: of whom each soul was glued together by the spirit of an undivided love. If you ask, Where, and when did Hildebrand have Laurence as master; from the most lying mouth of Benno learn the most certain truth. This one accuses Gregory VI, that he always retained Laurence acting at Rome at home, in his Archpresbyterate of St. John before the Latin gate; nor is there doubt that also in the Lateran Patriarchate, when he was Pontiff, whose disciple he had been. he had Hildebrand as domestic Cleric or Secretary. But we should not know that this one was the disciple of Laurence, unless the same Benno, driven by satanic fury against him, had taught us it; while, Baronius witnessing (for I do not deign to inspect him myself), he declaims against him as a notable magician, accomplice of all the evils of Benedict IX, doctor and prince of sorceries, who both publicly exercised soothsaying, and openly professed magic and other forbidden things of that kind at Rome to all wishing to learn: from whom also Hildebrand his disciple learned the same magical arts, reproved by divine and human laws. Of these two therefore and perhaps of other eminent men, then likewise sojourning at Rome, hoping that their aid would by no means be wanting to him in procuring a business of so great moment; Hildebrand could, with the confidence of the best success, pledge to Leo what he promised. But whether coming to Rome they still found St. Odilo there, is uncertain to me; Laurence plainly they must have found.

[27] Moreover, to the excuse of Otto of Freising wrongly attributing to Cluny what was done at Worms, this also makes; that it can by no means be doubted, that on the journey, undertaken through Lorraine and Burgundy, Leo and Hildebrand turned aside to Cluny. For going down the Saône there is a most convenient way to Lyons: on the way they go to Cluny. in the middle of which on the right bank is the city of Chalon, and two leagues thence to the West Cluny: whither Leo indeed could be invited both by the most celebrated sanctity of the place, and by the convenience of conferring there with the ex-Pontiff Gregory, by whom he could be informed with most opportune counsels: but Hildebrand himself the necessity of abdicating the Priorate ought to draw thither, and of constituting the state of the monastery, Abbot Odilo not yet returned from Italy. In which year then of the Pontiff Leo Hildebrand was set over the monastery of St. Paul to be governed and reformed, no one explains. The vision made to himself on that matter Paul of Bernried relates in number 8: another similar one offered to Leo our Manuscript thus describes: Afterward, to be governed, Leo handed over the church of St. Paul to Hildebrand, for a certain vision which he had seen: namely because he saw Blessed Peter cheerful in the aforesaid vision, but beheld Blessed Paul sad and troubled toward himself.

§ IV. How this Saint was lately ascribed to the Vallumbrosan Order.

[28] The premises, the testimonies of Authors collated from every side, are all I could have, even by conjecture, concerning the monastic life of Gregory VII; This is now inserted in the Roman Martyrology, and the proper Office, until, not many years ago, our friend Tiberius Petraccius, then Procurator General of his Vallumbrosan Order, now Abbot of St. Michael of Pistoia, obtained from the Sacred Congregation of Rites a Decree, signed the XXI of January 1673, by which then some Saints of that Order were ordered to be inscribed in the Roman Martyrology, and to the elogium of our Gregory above related to be expressly added, that he was of the Order of Vallombrosa. Afterward on the IV of March of the same year, another Decree was issued, at the instance of the same Procurator, by which the proper Lessons concerning the same Saints are approved and granted, and namely concerning St. Gregory VII the Pope, where it is said, that since estranged from the world he desired to serve God alone, having professed the monastic life, he built a monastery of St. Benedict in his native country, under the Vallumbrosan institute, which he had long since embraced. The parent and most diligent clearer-away of Vallumbrosan History, Ambrosius Locatellus, previously unknown to the writers of the Order, a hundred years ago, often mentioned Gregory VII with praise, as one most well affected to his Order; and namely in chapter 63 relating in Italian the same things, which in the Life soon to be alleged are expressed in Latin, concerning the deeds in the Roman Synod under Alexander II; where most of the Prelates and even St. Peter Damian himself opposed the monks, sent by St. John to accuse Peter the Bishop of Florence of Simony; they are expressed moreover in these words: Meanwhile there rose up in the Council a certain excellent and most distinguished man, another as it were Gamaliel, namely by name Hildebrand, Monk and Archdeacon of the Roman Church and Cardinal: who first was Prior of the monastery of Cluny of the Order of St. Benedict, and who after the decease of Alexander II was endowed with the Apostolic dignity. And because it pleased him to become the defender of the cause of Christ, he was afterward made Vicar of the same Christ, that is Pope, and was called Gregory VII. Who while he was Cardinal hearing this controversy prudently, and weighing wisely the authority of the Canons, was nobly the helper and defender of the Monks in all things: whom not step by step by reasoning, but openly and most bravely he defended, against the opinion of all.

[29] But neither this Author, nor the aforesaid Locatellus having before his eyes the same and other older writers of his Order, said anywhere, in this or any other place where the matter required, that Hildebrand was a monk of the Vallumbrosan Order. Only in chapter 67 do I find the same Locatellus relate, how the same Hildebrand coming to Florence, with the aforesaid Pope Alexander, to compose the discord between the monks and the Bishop about the year 1063; proposed to himself that the patience of St. John Gualbert was to be tested by him, to take experiment of his solid or counterfeit sanctity, by words composed to the appearance of injury: of all which however (as he himself afterward related) the memory escaped him, as soon as he came into the sight of the Saint. [seems taken from Locatellus, narrating the meeting of Cardinal Hildebrand with St. John Gualbert;] Which dumbness so unusual to himself, otherwise eloquent, the Cardinal accepting for a miracle, says Locatellus, held it for an indication of God, approving the sanctity of the man; and thenceforth loved him as a brother, and from that hour wished to be numbered among the sons of our Vallumbrosan Religion. That all these things might be proved to be true, yet the name of spiritual filiation, by which faithful pious persons of whatever condition and sex make themselves to be enrolled in some religious Orders, extends itself so widely, even to laymen and married persons, that that reason alone seems hardly to suffice, for ascribing some Saint to one particular Order as its own: for thus one and the same person could be drawn into many Orders, and afford a handle for foolish contentions, the parties contending which has more right in him. Examples are at hand, but it pertains nothing now to adduce them: only I say, that if Petraccius had no other foundation of his pretension than the said testimony of Locatellus, he had it altogether weak. But before I demonstrate that, there must be exhibited a certain Epistle of Hildebrand himself now Pope, written after the death of the holy Founder in this tenor.

[30] Gregory Bishop, servant of the servants of God, to the Clerics, Monks and Religious Laymen, imitating the discipline of John Gualbert the Abbot of holy memory, which that it does not subsist his Epistle now Pope proves, greeting and Apostolic benediction. Although we have not seen with bodily eyes the same John your Father of venerable memory: yet because the purity of his faith shone wonderfully in the parts of Tuscany, we loved him with much love. Of whose holy conversation although we doubt not that you are studious imitators, that the vigor of your rectitude may more solicitously watch and more attentively burn to extirpate the cockle from the Lord's field, we expend upon you words of paternal exhortation. You therefore, most beloved, as far as human possibility shall permit, following his life, and proving yourselves true sons and heirs of his by a like conversation, act manfully and be comforted in the Lord

and in the power of his might. Let your mind daily meditate on the documents of the holy Scriptures, written to the Vallumbrosans after the death of John, whom he never saw. by which the arguments of heretics are destroyed, and the faith of the holy Church is defended against the members of the devil, and let it be raised up with that liberty with which it is wont, in the confusion of the wicked. But those who trust in you, and dispose themselves to follow the counsel of your Religion, receive after the manner of your aforesaid Father, and instruct them with holy exhortations concerning those things which seem to pertain to their salvation: that not only your own, but also the surrounding peoples of those who follow you, considering your holy works, may glorify your Father who is in heaven. But we desire to exhibit that very love, which we formerly bestowed upon your Father and upon you, so long as our spirit shall rule our limbs: and indeed we shall hereafter cherish you with charity so much the greater, the more fervent we shall prove you to be in divine affairs; to which we shall, God helping, minister not only spiritual, but also secular help, if it be necessary. You therefore beseech the omnipotent Lord, that he himself may grant us strength and faculties, so far as we may be able to bear the unbearable weight of the undertaken governance, and to reduce the holy Church to the state of ancient religion. Farewell.

[31] St. John Gualbert died on the XII of July, in the very year 1072 in which Gregory had been elected Pontiff, a few days after his Episcopal or Pontifical consecration, made, as we shall show below, on the XXX day of June: so that this was one of the first epistles of Gregory, now writing himself Bishop. This moreover the life of the holy Founder suggested to us, which from a Manuscript copy of the Abbey of Ripoli near Florence, as it is held in the Life compiled in the year 1418, kept at Florence by the most Reverend Abbot Ascanius Tamburinus, we have by the kindness of the most Illustrious D. Francis Redi. The Author of that Life thus speaks of himself in the Prologue: At the request of the Reverend Father in Christ D. Bartholomew, Abbot of the monastery of St. Bartholomew of Fossato, of the Order of Vallombrosa and of the diocese of Genoa, I D. Andrew of St. Ambrose, by nation a citizen of Genoa, and humble Prior of the monastery of St. Matthew of the diocese of Genoa of the Order of St. Benedict … last and so small among so great disciples of the same Blessed John, who described his deeds, virtues and signs, shall undertake in the name of the Lord … to fabricate a single work from the writings of the said disciples, from the writings of Blessed Andrew and St. Atto, and also from other deeds of the same Blessed John, had from the archives of the greater monastery of Vallombrosa, delivered to me at Florence in the year of the Lord 1419 in the month of September; and also from other deeds, had from the chests of the said monastery of St. Bartholomew of Fossato … But that I may remove the occasion of doubt, through each thing which I describe, by which authors these things were ascertained to me, I have manifested above and again manifest, that it is from the writings of his disciples, whose names are these: D. Atto, who was Bishop of Pistoia; and D. Andrew, who was Abbot of the monastery of St. Fidelis of Strumi of the same Order of Vallombrosa.

[32] We treated of Blessed Andrew already named on the X of March, and in number 13 we lamented that his excellent work on the life of St. John is now nowhere found. of whom the former was a disciple of the Saint, Yet just as the Life of St. Arialdus the Martyr, written by the same, and to be given by us on the XXVIII of June, has happily in this age emerged into light; so we hope that that one too will somewhere come forth from darkness, before July comes under our hands. But this Andrew, the latter took his from the same one's disciple Blessed Theuzo: flourished while the holy Founder was still living, in conquering the Simoniacs, a faithful helper of Blessed Arialdus the Martyr among the Milanese, in the year 1060. St. Atto, as we have already seen at his Birthday on the XXII of this month of May, died in the year 1155, and first born around 1070 could by no reason be numbered among the disciples of the living saint; but took his from those, and namely from Blessed Theuzo, one of the first who is said to have prolonged his life up to the year 1095, and committed some things of the Life of the holy Father to writing. But this Theuzo, as his words are alleged from the old Italian translation of the year 1260, but this one ascribes the meeting not to Hildebrand, but to Cardinal Gregory. existing in the Vallumbrosan archive, names not Hildebrand, but Cardinal Gregory, to whom the matter narrated above had happened: for whom if St. Atto substituted Hildebrand, thinking him called Gregory by anticipation, he did it from his own conjecture, and that by no means solid; since Gregory the Pope professes, that he never saw the Saint with bodily eyes. Alphonsus Ciacconius indeed, in the Lives of the Pontiffs and Cardinals, and his revisers and amplifiers Victorellus, Ughellus, Oldoinus, for the year 1063, into which that meeting with St. John would have fallen, exhibit to us no Cardinal Gregory. But since it is certain that many were passed over by them in that middle age, of whom they did not attain knowledge, which even the very abundance of supplements time and again added proves; nothing prevents us from thinking, that under Pope Alexander II, there was truly among the Cardinals some Gregory, not yet otherwise known: which a hundred years after not discerning, St. Atto wrongly supposed Cardinal Hildebrand, called Gregory in the Pontificate.

[33] Meanwhile recognizing the manifest contradiction of the words of Atto and Locatellus, with the assertion of Gregory himself, Didacus de Franchis Abbot of Ripoli in the History of St. John Gualbert, published in Italian in twelve books about the year 1638; elsewhere indeed, the places and words of the Authors accurately noted in both margins, frees his faith; but in the eleventh book, treating the aforecited argument, and numbering in the outermost margin the Italian words of Theuzo, where he mentions Gregory; in the other, the Latin words of the proper Lessons published in the year 1624, Didacus de Franchis having tried otherwise to solve the knot, in which the name of Hildebrand is expressed; omits all things, from which it could be understood, that the premeditated rebuker truly came into the sight of the Saint. But that Author imagines to himself, that the memory of the foreordained words escaped the Cardinal, recalling them privately within himself; but afterward the same one, having sought audience, was frustrated, because the Saint at that time offered himself to be seen by no one, but did all things through intermediaries and letters. Which truly for that juncture of affairs, in which so difficult matters ought to have been transacted personally, seems incredible, no one of the ancients asserting it. Then the Author, resuming the interrupted Latin words of St. Atto which I have mentioned, in the margin of page 429, having cited him has these: Thereafter so great a love was confirmed between the two, as is wont to be between most dear friends and brothers born of the same womb.

[34] You have the source of the filiation, first devised gratuitously by Locatellus, accepted thus even more gratuitously by Petraccius, [but neither he nor Locatellus makes Hildebrand the founder of the Abbey of Soana,] and introduced into the Lessons of the Martyrology and the Matins office, as if Hildebrand had long since embraced and held the Vallumbrosan institute. But how long since? Hear again the Lessons: Having professed the monastic life, he built a monastery of St. Benedict in his native country under the Vallumbrosan institute, which he had long since embraced, then having set out into Gaul he remained in the monastery of Cluny. At Rome therefore, still wholly a youth and almost a boy, Hildebrand embraced the Vallumbrosan institute, before the year 1046, if he ever embraced it. And yet Rome had in that age no monastery of the Vallumbrosan institute: but that which it now has under the title of St. Praxedes, first began to be Vallumbrosan around the year 1170, if Onuphrius Panvinus rightly subtracted the time of four hundred years, in the little book on the chief churches of the City published about the year 1570. Treating of the monastery of Soana (which no one would prudently believe to have been founded by so young a man) the aforepraised Didacus de Franchis in book 8 page 253, refers to the extreme age of John the acquisition of the suburban place called Calvello, which a few Hermits then inhabited; and where the aforesaid Abbey was gradually built, and at length in the year 1496 was translated within the city, the Hermits being brought back to the same. But when Didacus mentions this place, he does not forget to note, that Soana is the native country of the famous monk Hildebrand: he adds also that it is a tradition of the inhabitants (for he says the writings perished by fire about the year 1550) that St. John himself sometime dignified the place with his presence: and shall we believe that he would have said nothing of Hildebrand the founder, if he had even from afar scented anything?

[35] But universally, as concerns Gregory the Pope VII, to be numbered among the Vallumbrosan Saints, and only on account of other benefits, the aforesaid Didacus in book 9 page 293 assigns no other cause, than that of homage and gratitude, because he canonized St. John Gualbert, and gave the Order its first Cardinal, St. Peter Igneus: in the same way altogether, in which the Vallumbrosan Order preserves the honored memory of Pope Victor II, similar to that which it retains of its Blessed; not for the cult of sanctity, but for the homage of gratitude; because he was the first, who fortified the newly born Congregation with Apostolic Privileges. But some strangers, not having this pious, says he, and honest custom sufficiently known, turn it to a fault against us inconsiderately; attributing it to an immoderate desire of increasing the number of illustrious persons among us. Well be it to the soul of the Writer, [confesses them to be joined to the Vallumbrosans only by the title of grateful homage,] most candid at once and most discreet; who without prejudice to truth, knew how to explain the mind of the Order, calling Gregory and Victor its own, so that he neither suffers it to be extended further through ignorance, nor induces upon others the obligation of attributing the title of the Vallumbrosan Order to those, whom, because they know them not to have been bound by the bond of the customary Profession, they prefer to call without such a title, on account of the danger of ambiguous signification in the common people, who would take such a title according to the more obvious and stricter notion. which we neither wish to reprehend nor ought to imitate, Meanwhile through that so sincere confession of Didacus, we not only understand, in what sense Petraccius sought the aforecited words to be appended to the Martyrology and recited in the Lessons, and the sacred Congregation of Rites approved it; but we have an expedite and convenient way, for explaining the innumerable entanglements, objected to us often and to be objected often and often by those, who grieve that, adhering to the more common and stricter acceptation of words usurped among the common people, we do not bring forth all those Saints under the title of their Order, whom their elders esteemed to be ascribed by whatever reason; and whom in the proper Offices of each Order privately to be so attributed, the Church indulges rather than commands. But just as neither our most friendly Petraccius, and we plead the same excuse also with others in a like case. nor the Vallumbrosan Monks, whose liberal hospitality we formerly enjoyed and by whose wonderful charity we were aided, as we gratefully remember, will be incensed at me, because I have here explained their mind: so I wish that whatever other Religious may hold us excused, as often as without the title of their Order we treat of certain Saints, of whom they, either from ancient use, or from a more recent indult of the sacred Congregation, recite the Office

as if of their own, when that title is to us less certain and explored. But since that moderation is not to be hoped for from all, with which we trust the Vallumbrosan Fathers will read these things; it will be fitting that we should from time to time keep silent the causes of such omission, nor let anyone wish to compel us unwilling to bring them forth; lest afterward when we have brought them forth, we should too late repent of the ill-advised importunity, and they should wish that that question had never been moved against us. One thing I would add, that, these things being now required for the press, there has come a letter of Don Placidus Poltri the Vallumbrosan, promising I know not what new proof, which I shall gladly weigh in the Appendix to be given after Volume 7, and as far as I shall be able also follow: therefore the things said hitherto are to be received without prejudice to a sentence, sometime perhaps to be better proved, than has hitherto been done.

§ V. The Genealogical pedigree of the Saint, and his Episcopal ordination.

[36] In the preceding Paragraph the most Reverend Abbot Petraccius, often mentioned by me, Abbot Petraccius of the Vallumbrosan Order, not only studied to deserve well of his Order and at once of St. Gregory, in that, the sense being now explained, he attached him to this, by the additions made to the Martyrology of the Roman Church and the Breviary of his Congregation, Cardinal Bona favoring him in all these things, and making him overcome great difficulties, to whose judgment the sacred Congregation of Rites had committed the matter; but he also bent all the sinews of his genius and study, to show that the family of the Saints, endowed with new Offices at his instance, was as illustrious as possible; and that they themselves were among themselves connected, not more similar in spiritual progress, than joined by carnal lineage. Having therefore scrutinized the recesses of the archives, he wove their genealogical pedigree, which he asked me by earnest prayers to insert in this place; desiring to explore the judgments of Florentine nobility in our work, meanwhile while he prepares for the light his own Treatise, in which by the tables of old instruments produced the truth of the several degrees might be proved, as to the bonds of affinity and the progress of consanguinity. The XXV of May was not so near the press for us, as Petraccius writing this persuaded himself, the impression of the first Volume scarcely yet begun ten years ago; but before it came to this point there was abundance of time, that he might meanwhile publish his treatise. But since he has not done this; and learned men of Florence, with whom I communicated the aforesaid scheme, replied, that the Author seemed to promise himself more than he could solidly prove; neither do I think it advisable, to give it place in our work, and to make expense on the engraving of the genealogical tree, resting perhaps on roots little firm.

[37] Yet let it be permitted to indicate in a word the series of the Genealogy pretended by Petraccius. He presumes, that the Aldobrandesca family, noble in Etruria, which has now ceased to be named, the males failing, but the women marrying into the Orsini and Sforza families, flowed from the Carolingian pedigree of the Frankish Kings; and in the same House the frequent name of the Hildebrands, and thence in that age in which surnames began to be fixed in the more noble families, [He makes Gregory the cousin of his Founder St. John Gualbert, and son of the Count of Soana,] the surname of the Aldobrandeschi arose: but for the year 948 he produces a certain Hildebrand, son of Theuzo, who Count of Soana and at once Marquis of Tuscany, begot Willa, the mother of St. John Gualbert the Founder of the Vallumbrosans; and Bonizo, in the year 979 Count of Pitigliano and Soana, the father of St. Gregory the Pope VII; so that those two Saints, the Abbot and the Pontiff, were cousins between themselves. Moreover from the same Bonizo Petraccius makes to be born Desiderius, Count of Soana, from whom was begotten St. Peter Igneus the Cardinal of the Vallumbrosan Order, who died in the year 1088, the paternal uncle and great-uncle of SS. Peter and Bernard the Cardinals: on the VIII of February; and Aldobranda, the mother of St. Bernard, of the same Order Bishop of Parma and Cardinal, who died in the year 1133, on the IV of December. So he. Then in another part of the same scheme, he derives the paternal lineage of St. Gualbert from a certain Schiava, Count of the Vale of Pescia, sprung from the Kings of the Lombards; but that of St. Bernard, from the Uberti; a family (as Ricordanus and others will have it) propagated from the ancient Romans, although the name be more recent, drawn from some Ubertus the first of that name, who lived in the tenth century. The proof of these so ancient origins rests with the asserters: it lies upon Petraccius to bring forth documents, by which the descent of Saints John Gualbert and Gregory VII from the Counts of Soana, and so near a kinship, may be proved. For whatever may be of the holy Abbot, whom it is beyond controversy to have been born of noble lineage; concerning the Pontiff I fear that Petraccius had no other foundation, for drawing him to the Aldobrandeschi, than because these refer their lineage to the Hildebrands the Counts of Soana, and at Soana he is said to have been born, and bore the name of Hildebrand in baptism. But it is nothing new that those names, which are familiar to Princes, are frequented among their subjects, however ignoble, out of regard for their Lords, or from some other cause.

[38] Cardinal Baronius at the year 1073 number 15, about to treat of Hildebrand now elected Pontiff, when he had said, on the contrary you make him the son of a smith, that some relate him to have been of Soana, others of Siena, (whose opinions he will easily reconcile, with the author of the Sienese Annals, who will understand Soana to be contained in the Sienese dominion) asserts him born of humble place, his parent a smith: which they cast against him, says he, by way of ignominy, we have learned the adversaries to have done; whereas from this side he is rather to be praised, that the more evident signs of true Apostleship from these shone forth in him; since the Apostle says: See your vocation, Brethren, that not many mighty, not many noble; but the things that are foolish of the world hath God chosen, that he may confound the strong, and the ignoble of the world and the contemptible hath God chosen, and the things that are not, that he might destroy the things that are, that no flesh should glory in his sight. 1 Cor. 1, 28 Thus the Apostle; whereas otherwise too proudly human pride spurns that title of birth, and Baronius turns this to his praise, by which God willed his Son made man to be marked, that he should be called the son of a smith. But they add these things about the son of a smith, that when as a boy he played at the feet of his father, hewing wood; from the rejected fragments, when he knew not letters, he by chance formed those characters, by which joined together that Davidic oracle was expressed, He shall rule from sea to sea; whereby it was signified, that, the Deity guiding the boy's hand, his authority would be most ample in the world. Ps. 72, 8 Thus Baronius; but praising no Author by name even in the margin: but the same things in the Lessons of the proper Office are so narrated, that they do not favor the ignobility of his lineage, for they are said to have happened, when as a little one at the feet of a smith, hewing wood, now ignorant of letters, he played, not at the feet of his father the smith; nay rather it favors nobility by no means common, that in our Manuscript Lives of the Pontiffs, Rusticus the Nephew of Gregory, Prefect of the Septizonium, held the same like a fortified citadel against Henry the Emperor besieging it and shaking it with engines applied; an office of which kind does not seem to have been one to be committed to a plebeian man. I say nothing of his Uncle the Abbot of the monastery of St. Mary on the Aventine, of whom the Life in number 6; for although the consideration of more illustrious lineage has always been of no small consideration even in the conferring of monastic Prefectures; yet it is less unusual for even those born of the lowest place to be advanced to them, when the stock has not given distinction, character, merits, or letters contributing.

[40] Gregory was ordained not on the 2nd of February in the year 1074 From Gregory's first Birthday on earth, I pass to another, his enthronement in the Chair, which after the manner and institution of the elders there is no doubting that he yearly celebrated. Yet it can be doubted, on what day he celebrated it, because Lambert of Hersfeld, a writer of that very time, at the year 1073, in which Gregory was elected Pontiff, on the day (as is held from the decree) of the X Kalends of May, says, that awaiting the King's consent, he was first ordained in the following year on the Purification of St. Mary. Since the Pontifical Acts in Cencius the Chamberlain assert, that the King, as soon as he knew the truth of the election, gave assent; and sent Gregory Bishop of Vercelli, Chancellor of the kingdom of Italy, to the city, that by royal authority he might confirm the election itself, and study to be present at his consecration: which was done without delay. For within the Octave of Pentecost Hildebrand was ordained Priest, and on the Birthday of the Apostles consecrated Roman Pontiff. The Pentecost of that year, which had Easter on the XXXI of March: and the Dominical letter F, was celebrated on the XIX of May: but the Birthday of the Apostles fell on a Saturday. But it could seem that that day was assumed by the peculiar choice of the holy Pontiff himself, since otherwise the consecration of Pontiffs was wont to be done on Sundays; because he remembered, that the Prince of the Apostles Peter himself from infancy nourished him under his wings with a certain singular piety, and cherished him in the bosom of his clemency; as he had before written to the Princes of Saxony. Yet that the Sunday was awaited according to custom; on which the special Commemoration of St. Paul was to be made, the feast of the Birthday of the Apostles being in a way continued, the Epistle of him the XII in the Register persuades, but on the 30th of June in the year 1073, Gregory, elected Roman Pontiff, wrote to William Bishop of Pavia greeting in the Lord Jesus Christ, on the very day of the III Kalends of July, in the eleventh Indiction. But that the Consecration was not made even one day later, than the XXX of June; the following epistle proves, by which, given on the second of the Kalends of July, likewise in the eleventh Indiction, Gregory, now no longer styled Elect to the Roman Pontificate, but (the style changed according to custom) Bishop, servant of the servants of God, imparted greeting and Apostolic benediction to Manasses the Archbishop of Reims.

[41] This Pontiff did not have in use that which we constantly see Pope Clement III to have begun, and Pope Celestine III likewise to have observed, from which day also he began to number the years of his Pontificate. a hundred years after these, to number the years of his Pontificate in subscribing epistles, at least in the Register; nor are there extant examples of others, in which the Scriniaries or Chancellors of the Holy Roman Church subscribing in fuller form, appended that and other characters of time: therefore we cannot from these demonstrate, that the same Gregory was wont to draw the beginning of his Pontifical years from the XXX of June. Yet we can believe, that in this too he followed the custom of his predecessors; and so that to his Pontificate, then first begun when he began to be Bishop, only XI years, X months, XXVI days are to be ascribed. But in this manner we number the spaces of all the preceding Pontiffs, in our treatise on the Chronology of the Roman Pontiffs, now at length published; and at the same time we observe the Sunday day, as anciently prescribed for Ordinations to be made: and by this double rule we hope to expedite the infinite difficulties of ecclesiastical history, which time and again perturb and entangle the Baronian chronology concerning the Pontiffs, where neither rule is held.

[42] The cause of the Ordination delayed thus far, not without some likelihood of truth, the aforementioned Otto

of Hersfeld seems to propose sufficiently fittingly, when he writes, What Lambert of Hersfeld has for the longer delay of the Ordination, that the election of Gregory being understood, and in what manner he was most fervent in zeal for God, the Bishops of the Gauls forthwith began to be moved with a great scruple, lest a man of vehement genius and keen faith toward God should sometime more strictly examine them for their negligences: and therefore all approaching the King by common counsels, they prayed, that he would decree the election, which had been made without his command, to be void; asserting, that unless he should hasten to forestall the man's impetus, this evil would redound not more upon any other than upon the King himself. And forthwith the King sent from his side Count Eberhard, who meeting the Roman Nobles, should inquire of them the cause, why, against the custom of the elders, the King unconsulted, they had ordained a Pontiff of the Roman Church; and should command him, if he had not satisfied suitably, to abdicate the dignity unlawfully received. He coming to Rome was kindly received by the aforesaid man: and when he had set forth to him the King's mandates, he answered, that he, God being witness, had never through ambition affected the summit of this honor: but that he had been elected by the Romans, and the necessity of the Ecclesiastical governance had been violently imposed upon him: that yet he could by no means be compelled, to permit himself to be ordained, until by a sure embassy he should know that both the King and the Princes of the Teutonic Kingdom had consented to his election: that for this reason he had hitherto deferred his Ordination, and without doubt would defer it, until a sure messenger coming thence should intimate to him the will of the King. When this was announced to the King, he gladly received the satisfaction; and with most joyful suffrage, commanded that he be ordained.

[43] I know not how far or near Rome the King then was, and so I cannot define, are sufficiently conveniently reconciled with the truth whether within those ten weeks, which flowed between the Election and the Ordination, messengers could so often have passed to and fro, as often as is needful for Gregory to have waited, until after the return of the aforesaid Count he should receive new messengers from the King. But neither do I see that this was needful: since the aforepraised Acts from the Vatican Archive have, that on the second day from the Election, debating within himself with anxious mind, to how grave a peril he had been brought, he began to be agitated from too great grief. But when he had not found an excuse for relinquishing the Papacy, deduced from the Manuscript Acts. he speedily destined messengers to King Henry, through whom he both disclosed the election made upon him, and more attentively besought that he should not give assent; that if he should not do so, it was certain to him, that he would in no wise tolerate his graver and manifest excesses unpunished. The matter therefore I think to have been so transacted, that (as it happens) the fame of the Election outran Gregory's messengers, and of the Ordination following it or soon to follow, because the Roman people seemed to be willing to suffer no delay (as is sufficiently understood from Gregory's answer to the Count) and the Count being sent, the Gallican Bishops, who then perchance from Burgundy and Lorraine were present in the King's Court, exaggerating for certain the neglect of the royal authority; and he having departed, messengers came over with letters, proving the aforesaid fame false; and therefore, the Count's return not awaited, the mandate was sent to the Bishop of Vercelli, that he should take care to be present at the Pontifical Ordination: which this one doing without delay, came to Rome in the tenth week after the Election, sooner perhaps than the Count could have returned to the King. And in this manner, even if the King had been in the innermost Germany, all could have been done which are narrated on either side. But whence Lambert took the day of the Purification, I am ignorant: that he erred, I have convicted by sure documents, which is enough.

LIFE

By the Author Paul of Bernried, Canon Regular.

Gregory the Seventh, Roman Pontiff (St.)

BHL Number: 3652

BY PAUL OF BERNRIED.

CHAPTER I.

The name of Hildebrand and the miracles of fire conformable to it shown about him. Acts up to the year 1052.

[1] Named Hildebrand, Gregory therefore the seventh, upon whom truly the spirit of the first Gregory rested, by nation a Tuscan, had a father by name Bonicus, and he himself obtained in baptism the appellation of Hildebrand, not without great presage of things to come. For Hildebrand ^b in the vernacular appellation of the Teutonic tongue signifies the Burning of earthly cupidity, such as the Psalmist prays to be divinely imparted to him, saying Psalm XXV: Prove me, O Lord, and try me; burn my reins and my heart. But fitly was this name given in baptism, John the Baptist saying Mark I: I indeed baptize you with water unto penance; but he that shall come after me is mightier than I, whose shoes I am not worthy to carry: he shall baptize in the Holy Spirit and fire. Of this fire the Saviour himself says Luke 12: I am come to send fire on the earth, and what will I, but that it be kindled? Since therefore this man with the fiery eloquence of the Lord was about to repel from the house of God the fiery darts of the enemy, not incongruously did he prefer the conflagration by appellation, which he was about to exhibit by the most fervent attestation of charity and truth.

[2] by various prodigies in fire We have still firmer foreshowings of divine fervor in him, from which we once likened him to Elias the Prophet, when by chance we were reading Isidore on the birth and death of the Prophets. For there, if memory does not fail, the head of Elias newly born is recorded to have been illumined by a globe of fire; namely to presignify the ardor of divine emulation, with which at length he was to be inflamed against the prevarications of the worst Kings, and the seductions of the false prophets. In like manner from the garments of Gregory or the little Hildebrand sparks of fire were seen to flash forth, to prenote without doubt the fervor of holy zeal, with which he too was to be set on fire against the gravest insolences of the Henrician madness, and against the intolerable unbridlings of Sacerdotal incontinence. But this vision of sparks often shown, the Father of the Cluniac monastery St. Maiolus ^c is recorded first to have noted in him, and to have adapted to it that of Blessed John the Baptist, This child shall be great before the Lord. Finally that we may without intermission commemorate all the visions of fire, a wonderful man is presignified; which we have ascertained about him; there was also seen at a certain time a flame proceeding from his head, to an expresser likeness of Elias, if we should be supported by the cooperation of the ages. But, just as that prodigy of prophetic rebuke happened in infancy; so this portent of Apostolic examination befell in perfect age.

[3] contemning the anathema laid by him There was also in this some likeness of Elias, that contemned by a certain calumniator he was terribly vindicated by celestial fire. For when he was Archdeacon of his predecessor Alexander; a certain poor man enduring an intolerable injury of an inheritance taken from him, by a most iniquitous man of dreadful power, brought a tearful complaint to the Roman Pontiff. But, since on that account he feared that loss was to be undergone by him too from an irreverent and unbridled mind, and the just sentence trembled to relieve mercy; the just Hildebrand, like a confident lion, when he had first tried to excite and comfort the Pontiff to exert vengeance, but had by no means prevailed to free him from pusillanimity of spirit; demanded that that turn of mercy and truth be committed to himself. Which forthwith received, is laid low by a thunderbolt. he gave the sentence of anathema upon the robber. But he, either not having, or blushing to seem to have, fear of so great a judgment; when thence on the third day, in the wonted manner of one exulting or insulting, he had brandished his equestrian soldiery among his fellow-soldiers; suddenly struck by the blow of a thunderbolt, like the hard Pharaoh, was submerged in the pool of burning fire.

[4] he dreams that flame goes forth from his mouth, Meanwhile he saw that famous dream, a prophecy of Pontifical excellence and efficacy, namely that from his mouth fire went forth, which set the whole world on fire; without doubt that fire, which the Lord Jesus Christ sent into the earth, and willed to be vehemently kindled. But not so did the impious interpret it, nor so did the malignant experience it. For because they blasphemed the Holy Spirit, and called him, reproving sin in his servant, an Infernal firebrand: by the just vengeance of God, bound by an irremissible offense, they incurred the perpetual misery of the malign appellation: and in a wonderful manner, what to the pious was salutary, to the impious was made deadly. Here succeeds a miracle, glorious by the examples not only of Elias, but also of the just Abel, and the most wise Solomon, as also of other Fathers, upon whose libations namely the grace of the Holy Spirit glided down in the appearance of fire. For the Lord being author, raised to the watchtower of the Apostles Peter and Paul, when he sent forth their sound into all the earth, and disseminated their words to the ends of the world; the modern Nero, namely the fourth King Henry, to whose flagitiousness and crimes all the preaching of truth, like a burning fire, was intolerable, stirred up a most grievous persecution against himself: and therefore compelled by necessity to flee from city to city, he sought for a time the protection of the most Christian Countess Matilda. And when with her his place was made in peace, which also glides down upon him sacrificing, and his habitation in Sion, that is in the watchtower of divine contemplation; the wheel of times recurring, by chance there approached the day most devoted to Pontifical offices, which is wont to be called the Lord's Supper. About to celebrate this therefore, he went to the Abbey, by name Nonantola ^d, glorious by the patronages of his holy predecessors Silvester and Adrian. There indeed insisting upon the sacrosanct ministries, when now he was consummating the sanctification of the Chrism, suddenly the blessed liquor being inflamed from heaven with a clear appearance of fire, he was conglorified with the ancient Fathers by a sign of divine acceptance.

[5] But now it seems fitting, to end the miracles concerning fire with the wonderful extinction of fire, and at his prayers is extinguished. which in the Chronicles of venerable men is read to have happened on this occasion. ^e When the aforesaid Henry had besieged with a hostile hand the walls of the Roman city, and on this account had cast fire in a certain place, that, the people being turned from guarding the bulwarks to averting the perils of burning, he might burst in without hindrance; perceiving this craft, Gregory most strong in the faith of Christ, traced the sign of the Cross; and as though he poured forth an inundation of the Tiber, forthwith extinguished the fire, and commanded the people to return to defending the bulwarks.

[6] for some time in monasteries, It pleases us also to return to commemorating his boyhood, in which commended by his parents to his uncle the Abbot of the monastery of the holy Mother of God Mary on the Aventine hill, for instruction in liberal science and the composition of moral discipline, he in a short time showed remarkable flowers of both nurture. But now having entered adolescence, he set out into France, there to subdue the wantonness of the flesh both by the trouble of pilgrimage and the urgency of erudition. Thence after some years, about to return to Rome, by a hidden preparation of God, he tarried for some space of time in the court of Henry III; that because he was to be raised to the height of the Priesthood, his progress might be made manifest to all from the high watchtower of the kingdom. for some time conversant in the court Hence the Emperor himself said, that he had never heard a man, preaching the Word of God with so great confidence. The most approved also of the Bishops consulting for the commonwealth, admired in the words of grace, which proceeded from his mouth.

[7] He returns to Rome, After this returned to Rome, when with study of perfection

he was insisting, and was striving to double the talents of intellect and operation divinely received, he perceived his domestic senses to be torpid enemies, and proved that elogium of truth; No Prophet is accepted in his own country. Luke 4 Therefore wishing to spare envy, and to seek a greater fruit of charity, he resolved to enter into the parts of Germany and Gaul. And when he had come to ^f Acquapendente, Blessed Peter appearing to him in a vision, who now was disposing his ascents into his own Chair, prohibited him from going further. and he is forbidden to depart. But he, esteeming the image fallacious, did not turn back from the proposed journey. Likewise of the second night he passed by a similar vision. But then on the third night the Apostolic countenance pressing itself upon him with the greatest terror, threatened that he would gravely pay for it, if he did not return; and thus recalled him for the consolation of the Roman Church.

[8] In those days, Damasus the second ^g being dead, there succeeded the ninth Leo ^h; The Subdeacon, ordained, who, venerating and embracing from his heart the prudence and sanctity of the praiseworthy man, received his counsels in all things; and this concord of theirs fructified greatly in the Lord's field, the thorns being plucked out. Meanwhile being ordained Subdeacon by the same Pope, he was set over the monastery of St. Paul, miserably desolated, first comforted by such a vision. Blessed Paul appearing to him stood in his basilica, and openly holding in his hands the dung of oxen, lifted it from the pavement, and cast it forth. And when he stood by an idle spectator, the Apostle rebuked him, why he did not help himself: reforms the monastery of St. Paul: and bade him openly take hold, and cast out the dung (as he himself did). For with the little robbers of Campania plundering the supports of sustenance, the observance of sanctity and of the rule had fallen into so great languor, that both the herds entering licentiously defiled the house of prayer; and the women ministering necessaries in the refectory dishonored the reputation of the very few monks who had remained. Therefore all filth being eliminated, and a sufficiency of victuals recovered, he gathered an honorable multitude of Regular monks: by whose religion and discipline that place venerably flourishes to this day.

[9] Finally he began to have so singular a confidence over the help of their prayers, and he knows the secret faults of his own. that, if ever he was not freed from adversities, a most certain sign was made to him, that the impediment of some fault was among them: which corrected by his present examination, with its wonted course prayer brought his hastened liberation. Plainly a blessed Father, blessed sons, among whom ignorance and impunity of fault could have no delay, but, betrayed indeed after the example of Joshua, was chastened in the spirit of meekness, according to the Apostle's precept. Gal. 6 Yet if any, of whatever profession they were, presumed to commit greater faults, and especially pertaining to uncleanness or sacrilege, before St. Paul, they soon perished by the exterminator unto the (honor) of Apostolic reverence. For just as ⁱ in the time of the first Gregory Blessed Andrew the Apostle is read to have been the avenger of his sanctuary; so also in the days of Hildebrand and the same Gregory VII, Blessed Paul the Apostle shone as vindicator of his sanctification, namely either Apostle cooperating with his workman.

ANNOTATIONS.

CHAPTER II.

Miracles and deeds before the Papacy.

[10] Meanwhile the spiritual husbandman, namely the holy Pope Leo IX, Made Archdeacon considering and admiring much fruit of this branch, in that he himself remained in Christ, and Christ in him; dilated in him the dwelling of Christ by the imposition of the Levitical Order, and that he might bring forth more fruit, instituted him Archdeacon of the Roman Church. After this directed into the parts of the Gauls, and sent into Gaul, he exhibited the office of the Apostolic vicariate entrusted to him, so that he could rightly say with the Apostle 2 Cor. 2: Thanks be to God, who always triumphs us in Christ Jesus, and manifests the odor of his knowledge through us in every place, because we are the good odor of Christ unto God, in those who are saved; and in those who perish, to some indeed the odor of death unto death, but to others the odor of life unto life.

[11] a Simoniac Bishop The first fragrance indeed of this odor Lyons, which is the first see of the Gauls, received by synodal discussion. For as Pope Calixtus was wont to relate, on the first day of the Council, a certain Pseudo-bishop was proclaimed of the Simoniac ascension to the summit of the Pontificate; but because the proof could not be brought to an end, it was put off to the following day. Meanwhile what should he do, conscious to himself of evil? Whither should he turn? He dared not by any gift attempt the mind of the judge harder than adamant, not doubting that by this he would the more exasperate, than appease, that most ardent lover of truth. Therefore money being given, he stopped the mouths of accusers as well as of witnesses, and the insolence of security cooperating, swollen he insulted the examiner of the next day's session, saying: Where are they, who accused me? no one has condemned me. To these things the zealot of God sighing with deep groan, and signifying by a disdainful gesture the gridiron of his heart over those who had been corrupted, convicts him, bidding him say Glory. said to the corrupter: Dost thou believe, O Bishop, the Holy Spirit to be of one substance and deity with the Father and the Son? He answering, I believe; Say, said he, Glory be to the Father, and to the Son, and to the Holy Spirit. And when he had confidently begun this Versicle, brought forth by the Nicene Fathers in hymning to commend the faith of the holy Trinity, and commended by Blessed Jerome to Pope Damasus for the chant ^b of each Psalm; he said, Glory be to the Father and to the Son; but he was by no means able to name the Holy Spirit. Admonished to try a second time, he failed at the Son. Permitted to repeat a third time, he was silent at the Father. Then at last prostrated at the feet of the Apocrisiary, he professed himself to be a Simoniac. Who soon, as he was deposed from the Episcopate; Glory be to the Father, and to the Son, and to the Holy Spirit, he resounded with a clear voice. And by these indications of divine knowledge several of the Pseudo-bishops are reported to have been compunct, to have betrayed their evil consciences by spontaneous confession, and justly dismissed the dignities unjustly acquired.

[12] The same venerable Archdeacon held a Synod, at which Hugo ^c the Abbot of Cluny was present: in which he deposed a certain Bishop by judicial order. He rebukes the hidden thought of St. Hugo, Thence both together setting out and coming to a certain river, they were fording it: but the Archdeacon went before the Abbot. The river therefore being crossed, he turned and looked back, and said: Why didst thou think such things of me? But the Abbot answered: Art thou God, who assertest thyself to know the thoughts of men? I am not God, said he: but yet, what thou wast revolving in thy mind I heard. For thou saidst in thy heart, that I had deposed that Bishop rather for the cause of boastfulness, than by zeal for God. The Abbot struck in conscience: I beseech thee, said he, by the charity of God, that thou tell me, how thou couldst perceive this? Because, said he, I looked back at thee coming through the channel of the river, and as it were a thread stretched from thy mouth even to my ears: thence, I perceived that thou hadst pondered this.

[13] Likewise on another day, when both, namely the Archdeacon and the aforesaid Abbot of Cluny, had entered a certain church; and the distraction of the other in prayer. the Abbot's Chamberlain standing at prayer, secretly brought forth some coins from his purse, and counted from hand to hand those to be given for expenses. But the Archdeacon interrupting prayer by crying out: Go out, devil; compelled him to leave the church. Then the Abbot: Inhumanly, said he, dost thou act, that thou dost not permit us even to complete prayer. Ask, said he, the prayer of thy monk, and why I did it, thou shalt be able to know. The Abbot therefore inquiring, found, that he had counted coins. Consequently the Archdeacon inferred: And I saw a most foul spirit before him simulating this same thing.

[14] On the same journey they came to a certain city, laboring under much mortality: He forewarns the plague to be avoided. in which he saw an Angel of God with sword erect ready for slaying. Whence, when they went to the oratory according to custom, he begged the Abbot, that he would shorten the prayer, and as quickly as possible leave the city, otherwise all would perish. The Abbot obeying the word swiftly returned to the lodging, and behold he found two companions of the way laid low by sudden death. And when they had most hastily deserted the place of pestilence, the Abbot now having obtained liberty of inquiry, questioned the venerable Levite, what he had seen, that he had enjoined so great a hastening: and, what was foretold, he heard.

[15] Among these things, setting out for Rome, when he had heard, Pope Stephen ^d being dead, that a certain Benedict had been substituted in the Apostolic See against the Canons by iniquitous and importunate men; He has the invader deposed from the Papacy. he the more accelerated his journey: and a Synod of Bishops being gathered in Tuscany, he condemned Benedict indeed by the judgment of the Holy Spirit. But Gerhard, the venerable Bishop of the city of Florence, elected by the common consent of the good, he enthroned in the Apostolic See, and named him ^e Nicholas II. But this one after a biennium

being dead, there succeeded Alexander II.

[16] His Chamberlain, by name John, was wont to relate a miracle of divine cure done upon himself, A sick man unto death, through the venerable Hildebrand still Archdeacon. For when the same John at Tusculum was wearied by too keen a pain of fevers, having sent a messenger he earnestly asked the blessed man, that he would not be slothful to come even unto him. And without delay, because he knew him to be a man of good message, he did not refuse to come. But he, filled with too great joy at his coming, all his things being handed over to him, also commended himself, humbly imploring, that he would take care to entreat the common Lord for him, and to exhort religious men to the same. Then the man of God, suddenly pledges him about to be well. moved by domestic piety from his inmost bowels, all being cast out, gave himself a very long time to prayer with tears without the noise of words. The prayer being completed, he called the Countess, with whom the same John was tarrying; and exhorts her that she should prepare for the sick man a refection, namely a chicken of a hen. To her resisting, because she was not ignorant that the stomach by long debility was so weakened, that even before some weeks he had loathed to take food; the man of God answers: Let be now. For know, that it will not be prepared so hastily, as he himself will desire it. The matter so proved it. For sufficiently refreshed, he fell asleep in a sound sleep, and from all that most violent invalidism without delay convalesced.

[17] Again the blessed man being destined by the Lord Pope to the direction of the Churches, He sees the image of Our Lady. when among many good works which he did, he had rescued a certain Prelate, assailed by false crimes, from the calumnies of the malignant under the leadership of the Spirit of truth; returned to Rome, he entered the Basilica of Peter the Apostle, for the cause of prayer and giving of thanks. It was a familiar bypath to him, that he should fall down before the icon of Blessed Mary the Mother of God, standing within the same Basilica, praying before it, and weeping pour forth his heart. Therefore when on this occasion according to this custom he had approached about to do so; he saw, what is wonderful to tell, that very image distilling tears, weeping over the calumny cast upon him, and as it were signifying its grief for some trouble of its beloved. But he filled with stupor and ecstasy, after he was sufficiently fixed in admiration, returned tears for tears abundantly: and the supplication completed, revisited the Lateran Palace, about to salute the Lord Pope. Who soon receiving the indication of a false rumor brought to him, namely that he had for gifts justified the aforenoted Bishop, plainly gave to understand, what the likeness of condoling had signified in the sacred image. But when wisdom, which shone in his countenance, had begun to render an account; all who were in presence, his adversaries, blushed: and according to Blessed Jerome, the false rumor was quickly suppressed, and that being discussed, smiling. and the biting tongue was quickly pierced through: inasmuch as his life was commended by voice and example. Thence when with the aforesaid wonted manner he revisited the image, the miracle being changed, he saw it smiling upon him as upon a triumpher.

[18] But lest these miracles, although about holy, yet about insensible things, seem incredible: from the more probable writings of the Orthodox Fathers we wish to give faith, So a certain John an Anchorite, borrowing some examples from these, which against incredulity of this kind we think not invalid. For thus it is read in the Acts of the seventh universal Council, gathered by the authority of the first Pope Hadrian: ^f Dionysius the Presbyter of the Church of Ascalon related to us, of the Abbot John the Anchorite, saying: it is related that a candle was lit before it, That this man was great in the present generation, and to his state pleasing to God asserted this miracle of him: In a cave, said he, the old man sat in the parts of Sochus, of a possession distant from Jerusalem about ^g IX miles. But the old man had in the cave an image of our holy and inviolate Lady, the Mother of God and ever Virgin Mary, having in her arms Christ our Lord. As often therefore as he wished to go anywhere, either to the far hermitages, or to Jerusalem to adore the holy Cross and the holy places, or also on Mount Sinai about to pray, or to the Martyrs who were many spaces distant from Jerusalem (for the old man was exceedingly a friend of the Martyrs; for, now indeed to St. John at Ephesus, now to St. Theodore ^h at Euchaita, or to St. Thecla at Seleucia he went, or to St. Sergius ⁱ at Araphani) he prepared a candle beforehand and lit it, to have found it unconsumed. as he had the custom: and standing at prayer, that his journey might be directed for him; he said to the Lady, attending to her image: Holy Lady, Mother of God, since I have a long way to walk, having a space of many days, take care of thy candle, and keep it inextinguishable according to my purpose: for I will go having thy help as companion. And these things said to the image, he went away: and the proposed journey being completed he returned, sometimes indeed having tarried one month, sometimes two or three, occasionally five or six: and so he found the candle ordered and burning, as he left it about to set out to make the journey: he never at any time saw it extinguished of itself, neither rising from sleep, nor returning from the hermitage into the cave.

[19] Likewise from the same Acts from the Life ^k of St. Theodore the Archimandrite, when he was about XII years old, So St. Theodore convalesced from plague miraculously. there was a mortality from a bubo in that village, so that he too was sick almost unto death. Moreover they carried him into the oratory house of St. John the Baptist, which was near the village, and laid him at the entrance of the altar. Moreover above him in the receptacle of the Cross stood an image of the Saviour Jesus Christ. And when he was tortured by the pain of the bubo, suddenly from the image fell upon him drops of dew; and immediately, by the grace of God, he convalesced from the pain, and was made whole, and went to his home. By these examples, able to suffice for building up faith, let us return to the order of our narration.

[20] Therefore the venerable Hildebrand saw a vision, a presignification of the Apostolic piety to be soon received. The Saint learns in a vision the Simoniacs, There appeared to him Simon Magus, dancing and exulting in a ship: and he himself seemed to himself to leap upon him, and wrestling to bind him subdued by his feet with insoluble bonds. That the ship signifies the Church, there is rarely one who is ignorant: in which doubtless Simon Magus, before the Apostolate of this blessed man, far and wide through his followers had sported with sacrilegious venality, namely freely and impudently buying and selling ecclesiastical dignities. But how through this athlete of God he was prostrated and bound, we shall say in its place. About the same time certain Pisans were passing the night in the Basilica of Blessed Peter for the sake of praying: when behold they see the Prince of the Apostles himself in that house of his, walking with this predestined heir of his, and the concubinaries, to be coerced by him, and commanding him, that the dung of divers beasts, which appeared to lie scattered there, he should heap into a sack, which was seen to be had near at hand, and placed on his back carry it out. And indeed by this dung, the luxuries and filths of divers men, but especially of the Nicolaitans, and of the fourth Henry their patron, are signified, it is at hand. But how both they were carried, and carried out, in their time, God inspiring, we shall demonstrate.

ANNOTATIONS.

CHAPTER III.

The Election to the Papacy and the vision of a dove following it: diseases divinely sent to Gregory and taken away, the sick healed.

[21] The Decree of Election being published, Now let us set forth the legitimate order of his election, after the death of Pope Alexander, as his Electors themselves wrote it. Our Lord Jesus Christ reigning, in the year of his most clement Incarnation 1073, the Indiction and Moon XI, the tenth of the Kalends of May, the second feria, the day of the burial of the Lord Alexander the second Pope of good memory. Lest the Apostolic See long mourn destitute of its proper Pastor, we, gathered in the Basilica of Blessed Peter in Chains, Cardinals of the holy Roman Catholic and Apostolic Church, Clerics, Acolytes, Subdeacons, Deacons, Presbyters; the venerable Bishops being present; the Abbots, Clerics, and Monks consenting; very many crowds of either sex and divers order acclaiming; elect for ourselves as Pastor and Supreme Pontiff, a religious man, strong in the prudence of twofold knowledge, a most excellent lover of equity and justice, in adversities strong, in prosperities temperate, and according to the Apostle's saying, adorned with good morals, modest, sober, chaste, hospitable, ruling his house well, in the bosom of this Mother Church from boyhood nobly enough educated and learned, and for the merit of his life sublimated to the honor of the Archdiaconate up to this day, namely Hildebrand the Archdeacon; whom from now even unto eternity, both to be and to be called Gregory

Pope and Apostolic, we will and approve. 1 Tim. 3, 2 Does it please you? It pleases. Do you wish him? We wish. Do you praise him? We praise. Done at Rome the X of the Kalends of May, in the XI Indiction.

[22] Gregory himself also concerning his election forthwith sent these epistles. Gregory, elected Roman Pontiff, he himself writes about the same to the Abbot of Cassino, to Desiderius the Abbot of the Monastery of St. Benedict of Monte Cassino, greeting in Christ Jesus. Our Lord Pope Alexander is dead: whose death fell upon me, and shaking all my bowels, utterly confounded me. For in his death indeed the Roman people contrary to custom so kept quiet, and let go the reins of counsel into our hand, that it evidently appeared, that this had come about from the mercy of God. Whence having taken counsel we determined this, that after a three-day fast, after the Litanies and the prayer of many, seasoned with alms, supported by divine help we should determine what should seem better concerning the election of the Roman Pontiff. But suddenly, when the aforesaid our Lord Pope was being delivered to burial in the Church of the Saviour, there arose a great tumult of the people and a clamor, and against me as madmen they rose up: so that with the Prophet I can say; I am come into the deep of the sea, and a tempest hath overwhelmed me; I have labored crying out, my jaws are become hoarse; and, Fear and trembling are come upon me, and darkness hath covered me. Ps. 68, 3 & 4 But because lying in bed very wearied I cannot dictate enough, I forbear to narrate my straits. Ps. 54, 6 Thee therefore by the omnipotent Lord I ask, that the suffragan Brethren and Sons, whom thou nourishest in Christ, thou provoke to entreat God for me, and from true charity invite: so that the prayer, which ought to have freed me, lest I should incur peril, may at least guard me placed in peril. But thou thyself fail not to come to us as quickly as possible, who art not ignorant how much the Roman Church needs thee, and has confidence in thy prudence. Salute on our part the Lady ^a Agnes the Empress, and ^b Rainald the venerable Bishop of Como: and how much love they have had toward us, now that they may show it, in our stead faithfully beseech. Given at Rome, the IX of the Kalends of May, in the eleventh Indiction.

[23] Gregory, elected Roman Pontiff, to ^c Godfrey the Duke, greeting in the Lord Jesus Christ. and to Godfrey the Duke, Pleasing to us is thy gladness, which in thy letters we have learned thee to have concerning our promotion; not that any delight of our cause makes this, but because we doubt not that it is derived from the fountain of sincere love and a faithful mind. For our promotion, which administers to thee and the other faithful a pious estimation and joy concerning us, generates to us bitterness of internal grief and the straits of too great anxiety. For we see, how great a solicitude surrounds us: we feel, how the burden of the undertaken load weighs us down: under which, while the conscience of our infirmity trembles, our soul in Christ rather desires the rest of dissolution, than life in so great perils. For so much does the consideration of the office committed to us solicit us, that, unless after God some confidence sustained us in the prayers of spiritual men, our mind would succumb to the immensity of cares. For, sins causing it, almost the whole world is so set in malignity, that all (and especially those who are Prelates in the Church) strive rather to disturb it, anxious on account of the depravity of the Prelates, than to defend or celebrate it with faithful devotion; and, while they gape after their own gains or desires of present glory, they oppose themselves as enemies to all things which pertain to religion and the justice of God. Whereby the more is it to be grieved by us, who can neither rightly administer the undertaken governance of the universal Church in so great difficulty, nor safely desert it. But because we have known the virtue of faith and constancy (God giving it) to be set in thee; having in thee, the dearest son of St. Peter, all confidence which is fitting, we will by no means that thy mind should doubt of our likewise most constant love, and most prompt will toward thy honors. and solicitous for the King a youth. But concerning the King thou canst fully know our mind and desire; which, so far as we are wise in the Lord, we believe no one to be preferred to us either more solicitous, or with more abundant desire of his present and future glory. This also is our will, that as soon as opportunity is offered us, through our messengers concerning those things which we judge to pertain to the advancement of the Church and the honor of his Royal dignity, we may approach him with paternal love and admonition. But if he hear us, we shall rejoice no otherwise of his, than of our own salvation: which then most certainly he will be able to gain for himself, if in holding justice, he acquiesce in our admonitions and counsels. But if (which we do not wish) he render us hatred for love; but to omnipotent God, for so great an honor conferred on him, by dissembling his justice, contempt not in equity; the threat, by which it is said, Cursed be the man, who restrains his sword from blood, will not come upon us, God providing. Jer. 48, 10. For neither is it free for us, for the personal favor of anyone to set aside the law of God, or from the path of rectitude to recede for human favor, the Apostle saying: If I would please men, I should not be the servant of God. Gal. 1, 10 Given at Rome, the II of the Nones of May, in the XI Indiction.

[24] After these things, confirmed by the Pontifical benediction, how acceptable to himself he had been the heavenly Father showed after the example of the Gospel, since the mysteries, Who had seen a dove resting upon him sacrificing, which he hides from the wise and prudent, he revealed to little ones. For two rustics, led by a not improbable curiosity, when they had ascertained the coming of the new Pontiff into the Lateran diocese, instigated by mutual exhortations to see him, hasten to the church. Whither when they had come, they found him, beside the altar celebrating the solemnities of the Masses. Whom curiously inspecting, all the motions of his body and his gestures they noted with diligent attention. But the one of them as if rapt into ecstasy, saw a dove ^d descend from heaven, and sitting on Gregory's right shoulder veil his head with extended wings. But the Canon being completed, the dove stretching out its neck, put its beak into the chalice, as it seemed to him: which drawn back, it forthwith returned thither whence it had come. The rustic therefore stupefied by the new miracle, and after a little returned to himself, went back to his own.

[25] The following night three men, of comely habit and splendid countenance, appeared to him: of whom one, admonished by another vision to reveal it. with girt clothing and decent grey hair, expressed to him the figure of Peter, (as he was wont to see in pictures): another splendid of countenance, tall of stature, turned the beholder at once into admiration and fear; the third, of what quality he was, he did not so curiously inquire. Therefore the more affable of these three, long hesitating who he was, at length addressing that grey-haired one with speech, asked who that greater one was, or by what name he was reckoned: from whom receiving the answer, that he was called the Sun, he was moreover thus rebuked: Why didst thou not announce to Gregory, what thou sawest yesterday? But he terrified, attests that he had seen nothing. Hast thou forgotten, said he, that thou sawest a dove yesterday during the solemnities of the Masses rest upon his shoulder? and he related to him the whole vision, as he had seen it. Then he charged him, that as quickly as possible he should go to Gregory, because that same day he was about to pass thence, and in order recite to him the vision. and likewise a third time, Morning being come the rustic, doubting what he should do, and debating with himself that the vision was an illusion, went to a certain religious man of that same place, and intimated what had been seen by him. But he received this counsel, that he should earnestly beseech the Lord, that, if from him this vision had been, he would deign to reveal it to him a second and third time: which the rustic so devoutly performed. The second night therefore likewise admonished, he insisted more earnestly with prayers. But the third night, when the same men had pressed themselves upon him more terribly than usual: one charged him, that, if he wished to defer his life for some while, he should not doubt to denounce to the Lord Apostolic what he had been bidden, and added: If thou, when he was near, didst by no means obey our commands, it is necessary, that thou shouldst labor going further after him. But he, desiring to elicit something still more certain from these, said: I indeed am a rustic and unlearned, what shall be given me for a sign, at last he indicates it to Gregory himself. that it may be believed by such a person? One of them, who alone was wont to speak for the rest, said: These things thou shalt say to Gregory, which even he himself knows to be true: that approaching the altar, what on the same day he thought, with the omnipotent Lord he merited to obtain. The rustic coming to Gregory, sought a secret from him: and what had been the cause of his journey and labor, faithfully insinuated. But he kindly smiling, and foreknowing the sign, permitted the rustic, the messenger of so great a legation, to return to his own with the Apostolic benediction.

[26] At another ^e time also, when he was detained by a very great infirmity of body, The lost grace of tears a certain niece of his had come to him for the sake of visiting, and inquired how he kept himself. Then he, that he might lighten his niece's mind concerning his sickness, holding the necklaces of the same in his hand, asked whether she wished to marry. Afterward, health recovered, while he was insisting on his wonted prayers, neither by remembrance of past evils, nor hope of future goods, or desire, and, that we may briefly conclude, by no means could he attain to this, that he might be able to express even one little tear. Long therefore with sad mind revolving, what he had done, by what fault he had offended God, by what guilt finally he had lost the grace of compunction given him; at length his grief tempered, he received this counsel, that he should require religious men with him in fastings and prayers to supplicate the Lord; that he would deign to reveal to him, recovering it by much prayer, for what offense the gift, which he formerly had, was taken from him. Which was performed with congruous devotion. The vigils therefore of two weeks, the fasting, and bodily discipline being completed, the pious and swift hearer granted him the desire of his heart. For to a certain innocent and simple man the Blessed Mother of God appeared in a vision, he learns that this happened to him because he had touched his niece's hand. and charged him saying: Go, and tell Gregory, that whereas I chose him into the choir (no doubt of Virgins), he on the contrary acted otherwise than he ought. But Gregory moved by the new elogium, began to hesitate more; and to pray more intently, that the mercy of God would show him more openly, what it was. Again to the same man, to whom above, the most holy Virgin Mary the mother of the Lord appearing in sleep, said: These things thou shalt say to Gregory; that he against the gravity of our institution handled the necklaces of his niece: therefore the grace, which he had, he lost. But now, because he has done penance for his sin, he shall receive the gift of tears. Hence we are admonished of that saying: It is good for a man, not to touch a woman. 1 Cor. 7.

[27] In a certain summer, which at Rome is very contrary to human bodies, The Mother of God sends a fever upon him while the same man of God was burning through a whole week with the greatest fevers; the Blessed Mother of God ever Virgin Mary appeared to him; and, as if she would show indignation, striking his belly with a turned hand, she withdrew. Then through another week he was so weakened, that those who awaited his departure could scarcely perceive him breathing. That week being finished, again the Blessed Mother of God came to him, about the sixth hour of the day; how he was, and whether it now seemed to him that he had paid penalties enough, she inquired of him. To whom he answered: Most pious Lady, as it seems to thee. Then with a gentle hand, and takes it away, as if anointing his body, she vanished from his eyes. Soon he, requiring his garments, as if he were about to proceed to church; those who were present, on account of too great infirmity, judged him to feel less than sound. But he, affirming that he had no evil, extorts that they clothe him with garments, and lead him to church. Which done, he so convalesced, health recovered, that even the sacred solemnities of the Masses he celebrated publicly in the church of the Saviour on the following day.

[28] Among these things; how great obedience was to be exhibited to so great a man, was divinely shown to Hermann at that time Cardinal, Disobedient to Gregory he is divinely rebuked. but afterward Prelate of the ^f Church of Brescia. For when being called by him to table on a certain day he had not come, the following night, a certain terrible apparition appeared to him, and vehemently rebuked him, saying: Wherefore, wretch, hast thou imitated the contumacy of Dathan and Abiron, by forbearing the invitation of Gregory to the banquet, just as they proudly spurned the calling of Moses to the council? Or has it escaped thee, how many thousands of thousands are submerged in hell on account of the disobedience of one Protoplast? Hasten therefore to satisfaction, if thou desirest to escape the damnation due to rebels. And so soon, as opportunity was given, he was prostrated at the feet of the most clement Pope: and without delay, he obtained pardon by tearful supplication.

[29] Now it pleases to assign briefly two miracles of sanctity divinely done through Blessed Gregory: two sick are healed by the same. lest perchance, when we have entered the wood of a denser history, they fall from memory. For at a certain time, when according to custom he washed his sacred hands, the very water of ablution, made like milk, forthwith freed a certain sick man, taking it into use with faith of recovering health, from his sickness. Likewise, when he was hiding in the company of the glorious Matilda, and avoiding the rage of persecution, of which we are to speak afterward more fully; on a certain day the venerable ^g Hubald Bishop of Mantua indicated to him, that his cook, weighed down by too great infirmity, was unable to rise from his bed. But he, not having a substitution of the necessary office, with faith comparable to a grain of mustard, transferred the mountain of infirmity, and it grew into the strength of the grace of health. For at the same hour, in which he heard the voice of the one commanding, he rose, and prepared the necessaries.

ANNOTATIONS.

CHAPTER IV.

The Decretal Epistles of Gregory against the Simoniacs and fornicators.

[30] Now the time requires, to set down some Decretal Epistles of the blessed Prelate against the Simoniacs and Nicolaitans ^a sent into Gaul and Germany, As he had been seen to carry dung out of the church, and thereupon, what that sack stuffed with dung means, which we commemorated above as seen by the Pisans, to make some conjecture, as we promised. For the denunciation of regular judgment, shaking and coercing the ignominy of the aforesaid heretics and those favoring them, not absurdly seems to be compared to a sack containing dung; which namely the holy man in a manner carried, while by sending Epistles, he long patiently awaited the conversion of those whom he had noted: but he carried it out, when, pertinacious in error, by synodal consent he separated them from the Church. Of these Epistles therefore the first occurs to us directed to Otto the Bishop of Constance, which is as follows.

[31] Gregory Bishop, servant of the servants of God, to the beloved brother in Christ Otto, thus writing to Otto of Constance, Bishop of Constance, greeting and Apostolic benediction. The urgency of thy messengers, wishing to return hastily, did not permit us to intimate to thy fraternity in order, what was constituted in the Roman Synod. Yet we have judged these necessarily to be written to thee: That We, according to the authority of the holy Fathers, in the same Synod gave the sentence; that those who through the Simoniac heresy, that is, by the intervention of money, are promoted to any grade and office of the sacred Orders, have no place further of ministering in the holy Church. Those also, who obtain Churches by the giving of money, let them altogether lose them: nor hereafter let it be lawful for anyone to sell or buy. But neither ought those, who lie in the crime of fornication, to celebrate Masses, or according to the inferior Orders to minister at the altar. We have decreed also, that, if they themselves be contemners of our, against the Simoniacs and fornicators: nay rather of the holy Fathers' Constitutions, the people by no means receive their offices: that they, who for the love of God, and the dignity of their office are not corrected, may come to their senses by the shame of the world and the reproof of the people. Let thy fraternity therefore study, to show itself a cooperator with us in these things: thus to pluck up these crimes by the roots from its Churches, that thou mayst be able to obtain with God the merit of a good pastor; and the Roman Church ought to rejoice of thee, as of a most dear brother, and zealous cooperator.

[32] his disobedience But with what contumacy the aforenamed Bishop resisted, or rather insulted, the salutary decrees, the following Epistle betrays. Gregory, servant of the servants of God, to Otto Bishop of Constance, greeting and Apostolic benediction. It has been brought to Us concerning thy fraternity, what unwilling enough and sad I heard, and which if it were brought to our hearing even of the lowest member of the Christian people, would without doubt be to be chastened by the severer censure of the discipline of strictness. For when, he sharply reproves; incited by Apostolic authority and the veracious sentences of the holy Fathers, to eliminate the Simoniac heresy and to enjoin the chastity of Clerics, for the debt of our office we burned; to the Venerable Archbishop of Mainz our Confrere, to whom there are many and widely dispersed Suffragans, we enjoined this duty of obedience, that both by himself and by his coadjutors he should the more zealously inculcate this Decree of the Roman Church to the universal Clergy, and propose it to be inviolably held. To thee also, to whom there is a very great Clergy and people of the Bishopric of Constance most amply spread, for the same cause it pleased to forge special letters, impressed with our bull, he shows the foulness of concubinage, by whose authority supported thou mightest more safely and more boldly obey our precepts, and from the sanctuary of the Lord expel the Simoniac heresy and the foul pollution of libidinous contagion. For the Apostolic authority of Blessed Paul is most powerful, by which numbering fornicators and adulterers with the other wicked, he subjoins the definite sentence of his command, with such not even to take food. 1 Cor. 5 Moreover the whole assembly of the Catholic Church, are either virgins, or continent, or spouses: whoever therefore is found outside these three orders, is not numbered among the sons of the Church, or within the limits of the Christian Religion: whence also We, if we clearly know even the lowest layman adhering to concubinage, this one as a cut-off member from the body of the Lord, we keep from the Sacraments of the altar, and cites him to Rome: until he repent: how therefore ought he to be the distributor or minister of the holy Sacraments, who by no reason can be even a partaker? But that authority of the Blessed Pope ^b Leo impelled us, who utterly took away from Subdeacons the license of entering wedlock. Which decree of Blessed Leo the later Pontiffs of the holy Roman Church, especially the eminent Doctor ^c Gregory, so sanctioned for a law, that hereafter to these three Ecclesiastical Orders; Priests, Levites and Subdeacons conjugal bonds be altogether prohibited. But when we transmitted all these things to be observed by thee, with Pastoral providence, thou, not setting thy heart upward, but downward on the earth, didst loosen for the aforesaid Orders the reins of lust (as we have received); so that those who joined themselves to little women persisted in the disgrace, and those who had not yet led them did not fear thy interdicts. O impudence, O singular audacity! Namely for a Bishop to contemn the decrees of the Apostolic See, to tear up the precepts of the holy Fathers, nay rather to thrust things contrary to the precepts and repugnant to the Christian faith upon his subjects from a more sacred place, and from the Pontifical Chair. Wherefore we charge thee by Apostolic authority, that at our next Synod in the first week of the next Lent thou exhibit thyself present, about to answer canonically ^d both for this disobedience and contempt of the Apostolic See, and for all things which are objected to thee.

[33] the same he indicates to the Clergy of Constance. Here he commands the Clergy and people, that they obey not the disobedient Bishop. Gregory Bishop, servant of the servants of God, to the Clerics and Laity greater and lesser, dwelling in the Bishopric of Constance, loving the Christian law, greeting and Apostolic benediction. We sent to our Brother, your Bishop, Otto, exhortatory letters, through which for the necessity of our office by Apostolic authority we enjoined him, that he should utterly exclude the Simoniac heresy from his Church, and undertake chastity of Clerics to be zealously preached, and inculcate it to be firmly held by Episcopal vigilance. For thus the Evangelical and Apostolic letters, the decrees of authentic Synods, and the precepts of the eminent Doctors insinuate it to us, that to dissemble and neglect it, we cannot, without great detriment of our soul and of the Christian people. But your Bishop, as has been related to us, what we paternally had urged he took no care to perform: and that he might contract the offense not only of disobedience,

but also of rebellion, as we have received, he openly permitted to his Clerics things altogether contrary to our command, nay rather of Blessed Peter; so that those who had had little women, should retain them; and those who had not, should by unlawful temerity introduce them secretly. Which, as we have heard, taking it ill, we wrote to him a second Epistle, showing him the motions of our indignation, and inculcating again the same precept more sharply, when we also summoned him to the Roman Synod, which will be in the first week of the next Lent, that he may render reason for himself, and if he have reasonable causes of disobedience, expound them in the hearing of the whole Assembly. and absolves all from obedience to him: This therefore, dearest Brethren, we make known to you, that we may consult for the salvation of your souls. For if with open front he shall be willing to be repugnant and contumacious to Blessed Peter and the holy Apostolic See, it is clearly manifest, that he who dishonors mother or father, ought to exact or seek no obedience from the faithful by the right of father and mother. For it is unworthy, that he who refuses to be subject to a master, should as master demand to be set over hearers. Wherefore to all, as we have foresaid, greater and lesser adhering to God and Blessed Peter, by Apostolic authority we charge, if he shall be willing to persist in his obduration, that you exhibit to him no reverence of obedience, neither think this to be the perdition of your soul. For if, as we have so often already foresaid, he shall be willing to be contrary to the Apostolic precepts, from all the yoke of subjection to him by the authority of Blessed Peter we so absolve all, that although anyone be bound to him by the obligation of an Oath, as long as he shall be a rebel to omnipotent God and the Apostolic See, let him be made liable to him by no exhibition of fidelity. For one ought not to obey any person against his Creator, who is to be preferred to all; but we ought to resist one growing proud against God, that at least compelled by this necessity he may learn to return to the way of justice. who shows himself a rebel to the Roman church. For of how great peril and how great alienation from the Christian law it is, not to exhibit obedience, especially to the Apostolic See, you can know from the sayings of Blessed Samuel the Prophet, which the most holy Pope Gregory in the last book of the Morals took care to expound. Book 35, 10 But that these may be at hand for you, we have transmitted them written; that you may indubitably know, that we tell you not a new, but make known the ancient doctrine of the holy Fathers. 1 Kings 15 Hence Samuel says: Obedience is better than victims, and to hearken rather than to offer the fat of rams; because to resist is as the sin of soothsaying, and to be unwilling to acquiesce is as the crime of idolatry. For obedience is rightly preferred to victims, because by victims another's flesh, but by obedience one's own will is slain. So much therefore the sooner does each one appease God, the more, the pride of his own choice repressed, before his eyes he immolates himself with the sword of precept. Wherefore on the contrary disobedience is called the sin of soothsaying, that how great is the virtue of obedience may be demonstrated. From the contrary therefore it is better shown, what is thought of its praise: for if to resist is the sin of soothsaying, and to be unwilling to acquiesce as the crime of idolatry, it alone is that which possesses the merit of faith; without which anyone is convicted unfaithful, even if he seem to be faithful.

[34] To the Laity, for executing the above institutes. Gregory Bishop, servant of the servants of God, to Rudolph Duke of Swabia, and Berthold Duke of Carinthia, to the Dukes of Swabia and Carinthia greeting, and Apostolic benediction. ^e We know, that your prudence weighs with perspicacious mind the miserable desolation of the Christian religion, which for our sins is now set in such an extremity, that no one of the living has seen unhappier times, nor from the time of Blessed Silvester our Father has found by the tradition of the scriptures. But of this so great evil we are the head and cause, who set over to rule the people, and called and constituted Bishops for gaining souls. For from their principalities, as from certain beginnings, the goods or evils of subjects come, he complains of the disobedience of the Bishops, who have undertaken either worldly dignities, or spiritual mastership: who while they seek nothing else, but the glory and pleasures of the world, cannot live without their own and the people's confusion. Since in evil deeds following depraved desires, they both bind the rights of their authority by fault, and relax for others the reins of sinning by example: for neither through ignorance nor unawares do they offend, but resisting the Holy Spirit by presumptuous obstinacy, they cast away the divine laws which they have known, and contemn the Apostolic decrees. For the Archbishops and Bishops of your land know, what also ought to be known to all the faithful: that in the sacred Canons it is prohibited, that those who through the Simoniac heresy, that is, by the intervention of price, are promoted to any grade or office of the sacred Orders, have no place further of ministering in the holy Church; nor ought those, who lie in the crime of fornication, to celebrate Masses, those tolerating Simoniacs and fornicators, or according to the inferior Orders to minister at the altar. Which since the holy and Apostolic mother Church, already from the time of Blessed Pope Leo, has often in Councils both through Legates, and through Epistles, admonished the peoples committed to her in herself, as neglected by the more ancient ones, to renew and observe, has begged, and by the authority received through Peter has commanded; yet still the disobedient (a very few excepted) have studied to cut down by no prohibition so execrable a custom, to punish it by no strictness; not attending to what is written; to resist is as the sin of soothsaying, and as the crime of idolatry, to be unwilling to acquiesce. Since therefore by the patience of those spurning the Apostolic, nay rather the Holy Spirit's mandates, and fostering the criminal crimes of subjects, we understand the divine ministries to be unworthily handled, and bids them to be kept from sacred things, the people seduced; it behooves us to watch against these in some other way whatever, on whom the care of the Lord's flock lies before all. For it seems to us much better to rebuild the justice of God even by new counsels, than for the souls of men together with the laws to perish neglected. Wherefore to thee, and to all, of whose faith and devotion we are confident, we now turn; asking you, and by Apostolic authority admonishing, that, whatever the Bishops henceforth say or be silent of, you by no means receive the office of those, whom you shall know either Simoniacally promoted and ordained, or lying in the crime of fornication: and these same things, bound by obedience, notifying and persuading both in the Court of the King, and through other places and assemblies of the kingdom, as much as you can, prohibit such from serving the most sacrosanct mysteries, even by force, and Simoniacally received things to be expended on the church if it be necessary. But if any against you, as if this were not of your office, begin to prate anything; answer them this, that not impeding your and the people's salvation, concerning the obedience enjoined you, they come to us to dispute with us. But because thee, Rudolph I say, Duke and most dear son of St. Peter, we are confident to pant desirously after the spirit of religion; whence thou hast consulted us, whatever has seemed to us more perfect, for thy correction we intimate to thee; that whatever of price thou rememberest to have received for disposing Clerics in the Church, either on the utilities of the same Church, if it seems to pertain to it, or on the uses of the poor thou shouldst expend; that no stain of reprehensibility remaining in thee, thou mayst merit to be enrolled among the elect citizens of the heavenly kingdom. Given at Rome, the third of the Ides of January, in the thirteenth Indiction. ^f

[35] of Count Adelbert and his wife Likewise to the Laity for the same institutes. Gregory Bishop, Servant of the servants of God, to the beloved son in Christ and most noble Count Adelbert, and his wife, greeting and Apostolic benediction. We render thanks to God, that both laymen and women raise their minds to the Lord, and gladly take the cult of religion by understanding and strive to hold it. For those, who for gaining souls are called and constituted Bishops, and ought to teach their subjects the way of truth by word and example, in these times seduced by the devil, not only desert the law of God, but do not cease to assail and with every effort subvert it. Whereby the less is it to be wondered, if they themselves prohibit not the inferior Orders from offense, whose either ordination was heretical, or life covered with all uncleanness and crimes: he praises obedience in this point; who, while in themselves they neither correct nor attend to their own crimes, also bear the crimes of subjects, either through negligence, or by fear of their own conscience. Of whom rightly through the Prophet it is said: Let their eyes be darkened that they see not, and bow down their back always. Wherefore whatever they prate against you, nay rather against justice, and for defending their wickedness, object to you who are illiterate; you remaining in the purity and constancy of your faith, what concerning Simoniac Bishops and Priests or those lying in fornication you have received from the Apostolic see, firmly believe and hold. Ps. 68, 24 Given at Rome the VII of the Kalends of November, in the thirteenth Indiction.

[36] That no one obey the Bishops contemning or neglecting the aforesaid statutes. and inculcates the same to all. Gregory, servant of the servants of God, to all Clerics and Laity, constituted in the kingdom of the Teutons, greeting and Apostolic benediction. We have heard, that certain of the Bishops dwelling among you, that Priests and Deacons and Subdeacons may mingle with women, either consent or neglect; these we charge you by no means to obey, or to consent to their precepts, just as they themselves obey not the precepts of the Apostolic See, neither consent to the authority of the holy Fathers, the divine Scripture witnessing, an equal punishment embraces those doing and consenting. May the omnipotent and merciful God, who beyond hope, because beyond merit, has mercy and consoles us in all our tribulation, open your heart in the law, and confirm you in his precepts, that by the authority of Blessed Peter you, absolved from all sins, he may lead to the heavenly kingdom to reign. Amen.

[37] Thus he fulfilled the vision about the dung These Epistles a general Synod followed, he himself presiding; in which, as the acts of it contain, the sentence of anathema was given upon all the Simoniac and Nicolaitan heretics, who hardened in the sect of their error, knowingly disobedient to the synodal definitions of the holy Fathers and their Decretal statutes, and recalcitrant to them with the pertinacity of apostates, with zeal and will resist. Behold the sack full of dung, hitherto carried by arguing, beseeching, rebuking with all patience and doctrine; but from then by the just vengeance of divine zeal carried out, according to the order which the Lord himself showed to his avengers through Ezekiel the Prophet, saying: Begin at my sanctuary. Ezek. 9 For the cry of the men of Sodom and Gomorrah up to his Pontificate had been multiplied exceedingly: namely in this, that the aforesaid heretics and their abettors, unbridled by too great liberty of sinning, proclaimed their sin like Sodom and hid it not: and therefore unless the Lord had left us a seed in corruption, we had been as Sodom, and we should have been like to Gomorrah. Isa. 1, 9

[38] Instigated by this fame of justification the Bamberg

Clerics ^g, bendable by no prayer or price. brought to his ears the Simoniac entrance of their Pseudo-bishop, by name Hermann. But he, having gathered no small quantity of money and an abundance of precious metal and vestment, hoped that the Apostolic rigor could be softened by gifts: and approaching Rome, he entreated the venerable ^h Hermann, Bishop of the Church of Metz and Legate of the Apostolic See, who then by chance had fallen into the company of the journey, that he should go before him to the Lord Pope and intercede. Which when he had attempted, and had designated that no small matter of human appeasement would be present; the just man, accustomed to shake his hands from every gift, as he was placed in his chamber, the Holy Spirit inflaming him, answered: Make him, if he wishes to obtain any communion of the faithful, return into his parts, and undergo by repenting the strict yoke of the monastic rule: since, may God be propitious to me, if he should fill this house for me with gold and silver, never, with my consent, shall he discharge the Episcopal office. In this manner therefore this Simoniac too was removed from the Priesthood.

ANNOTATIONS.

f. In the year 1075.

CHAPTER V.

The conspiracy against the life of St. Gregory. His seizure and liberation.

[39] Now in what manner the frauds, temptations, perils, Doing and suffering many things bravely, detractions, mockeries, captures, custodies of enemies for the name of the Lord; lastly, in what manner, with the help and sustenance of the Lord and the accompanying suffrage of the Apostles, the most strong athlete of God overcame Kings, Tyrants, Dukes, Princes, and captivators and devourers of the souls of men; moreover wolves, namely ministers of Antichrist, Archbishops, Bishops, and the rest of the Ecclesiastical invaders, we judge by no means worthy to pass over in silence: through a certain most wicked man at Rome, so that it may be an example both to the present and to those who shall follow, and the people of the holy Church may know our age once to have fallen under so great and such a Pastor. For it seems unbecoming and inconvenient, to deliver to oblivion the labor of this Father; when even the memory of profane causes is made among seculars, for an example of fortitude. The example of this man indeed if it be delivered to tenacious memory, becomes a supplement of the holy Church, an ornament of the faithful of Christ and will come to the detriment of profane heresies. For hence again the just took the first beginnings of the battle: and excommunicated by him, hence the Ecclesiastical victory and in a manner through the son the inheritance of perpetual felicity is propagated.

[40] There was therefore a certain man in the City, a son of perdition, and at last received into favor, of all men the most wicked and most iniquitous; whose memory indeed stains the very air: to whom perjuries, falsehoods, luxuries, treachery, homicides, machinations, whisperings, conspiracies, frauds, deceptions, conventicles had been for sweetness; and whatever can be an enemy to virtue, he believed to be lawful for him through all things; the father of thieves and companion of perjurers, the shield of the deceiver and spear of the adulterer, the helmet of homicides and buckler of treachery, the covering of machination, the keeper of whispering, the anxiety of conspiracy, the coloring of fraud, and the laughter of deception, and the crypt of evil convention: to whose refuge every heretic and every wicked one hastened: whose wing veiled scandals, under whose shadow Leviathan himself the tortuous serpent sweetly and softly rested. Who for the augmentation of so great commerce had constructed very many towers in the City; and the enmities both of God and of man set aside, whatever before the eyes of his perverse mind the kindler of malice, namely the devil, had brought, he was busy to accomplish. Light indeed and sweet were his words to himself, but in the end they were darts and wormwood: who to his own destruction killed a certain godfather of his: into whose house, the matter not yet fully known, he burst, which also he destroyed: and so great a crime perpetrated, into a tower, which, his father Stephen the Prefect of the City living, he had constructed, he betook himself. ^a To avenge whose crime the man of God inflamed, together with the still living Pope Alexander, bound him with the bonds of malediction and anathema. a conspiracy being begun, He to the augmentation of his confusion, with certain whom he had associated to himself, namely Nicholas and Bertram, hastened to the son of perdition, namely King Henry; and the counsel of great impiety being communicated, received in hospitality ^b Cadalous of Parma, the heretic, conducted to Rome, ^c; and many battles, for the help of him, he committed in the City: to whom all the Simoniac heretics gave solace according to their power, and through him disposed to confound the holy Church. But the heresiarch at length being ^d dead, this one confused, pledged to make a pact with the Lord Pope, and to swear fidelity. Which also he did: but, what faith could there be to him, to whom truth never adhered? He stood indeed, on account of the power of the supreme Priest, like a bound robber: but the Tartarean heir did not cease to perpetrate what frauds he could in his mind. If ever the venerable Father Gregory exhorted him, that he should withdraw his foot from such things, he turned his breast daily for the worse: and so it was done, that in that very tower, which of wonderful size above the bridge of St. Peter he had constructed, he placed assassin men; who from all entering and going out, from the things which were carried, took booty.

[40] For which cause the Prefect of the City ^e by name Cincius, a man indeed prudent, dear to God and to men, on the night of the Nativity, (who not as a layman, but as a faithful monk, serving God cultivated justice in all things) on a certain day took him, and in the squalors of the prison delivered so great a robber, as had been worthy. At length by the intervention of certain Noble Romans, the clemency of the Lord Pope permitting this, the sacraments of his betterment being performed over the body of St. Peter, and hostages given and the tower of which he was confident restored, he was dismissed. Then rams being brought, and engines, and iron mallets, it was overthrown from the foundations: and so the City for a while was quiet; and the faction of the iniquitous, shaken with great fear, was silent. But, notwithstanding a sudden rain, what should the wretch do? As far as he could, the iniquitous, though placed far off, both by himself and through his messengers he approached. He himself traversed Apulia, Lucania, ^f Duke Guiscard, and the rest of the excommunicated visiting; and appointed with them an opportune time, how he might take and kill the Lord Pope: but his son to Guibert the heretic of Ravenna ^g he directed, about to compose the same pact: and so to the King also he destined letters of his falsehood, promising the same Father to be represented to the royal sight. So such demolitions being composed, he was quiet for a time; awaiting doubtless opportunity, that he might take him, and deliver him to the people of the iniquitous to be slain. But the omnipotent Lord, who liberating the world by his own capture captivated the devil, by the capture and blood of this Father advanced the state of the Church for the better; and the son of iniquity not only prohibited from harming his servant, but also deprived him of his own things.

[41] Therefore almost a year having passed, the time of the minister of the devil came. while he makes Mass at the Manger, For the festivity of the Lord's Nativity being at hand, he began to exhort his conspirators, with whom he had conjured, that to so great a flagitiousness they should run together ready in mind, and fit their spirit; promising them ineffable things, a future liberty, gain without measure, an imitator through all of his brother and master the devil; who by the death alone of the Lord promised the whole world to be possessed by him. But as it is written; while he takes, he is taken; while he begins to plunder, he becomes prey; and while he encompasses and ensnares what he had not yet possessed, he lost the acquired things which he retained. So also this one, the minister indeed of him, if he had apprehended in heart that he was to be despoiled of so great things, perhaps by any pact he would have withdrawn his hand from the perpetration of so great a crime, by love of his own things more than of God. But because his malice blinded him, with which loaded he walked, he attempted to bring the matter to effect; not fearing, nay rather postponing the peril of his soul, another Judas, he laid hands on his Lord and the Christ of the Lord. So the day of so great a festivity being present, to perform the obsequies of the Vigils the Pontiff, as is the custom, to the church of Blessed Mary, which, for the merits of so great devotions, notwithstanding a sudden rain, was called the Greater, with a small number of Clerics and Laity hastened. For it had always been the custom of the City, in the excellence of so great a solemnity, that all should flow together to that same church, and lead that whole night vigilant, intent on hymns and praises. But, the Lord disposing, to avoid that so great a church being drenched with the blood of so great a Pastor; that the mind of the minister of the devil, gaping for his own destruction, might be able to accomplish what it had evilly willed, the people then were prohibited from convening. For on the very day of the Vigils the air had poured forth so great an inundation of waters, that the deluge of the first time itself seemed to all to be at hand. For scarcely could anyone leave the threshold of his house, and the cottage of a neighbor joined to him, if some necessity required, enter, much less penetrate a church situated so far. For the elements of the world in a manner spoke the future crime, and presaged the unheard-of misdeed.

[42] while he makes Mass at the Manger, But what more? The night is at hand, in which the son of darkness assails the minister of light. So scouts being sent they came to other inquirers: for they had associated to themselves a certain company, near the same church, from the inhabitants of that very street: and noting all things, they had sent to the notice of that wicked one, what they had searched out. Then he conducted his legion, clothed in cuirasses, with haste; placing it so, that after the achieved victory either of slaughter, or triumph of one carried alive, whatever horse anyone could have, he should mount: lest anyone should meditate to rise up against them. At length it was come to the church: but the glorious Pope placed in the Manger was chanting the first Mass of the night, as religion teaches; and the body of the Lord

both he himself, and his Clergy had received; but the rest who were present were still receiving the same Sacraments; when suddenly a great clamor, a great howling unexpectedly thundered, and filled the church itself. Then everywhere ranging through the church, with drawn swords striking whom they could, to the place of the Manger, he is taken, where the eminent Pope was sitting, they came together: and some being struck there, and those little doors broken, the brief corner of the Manger of the eternal King and Mother they entered with savage hands. Then they laid hands on him, and held him. One of whom with sword drawn wished to cut off his head, but yet the Lord willing he could not. and wounded is led away. Yet struck on the forehead, and gravely wounded, from the Mass not yet finished they violently dragged him away with their hands, beating and striking. But he, like an innocent and meek lamb, raising his eyes to heaven, gave them no answer, did not cry out, did not struggle, nor asked that they should pity him in anything. At length, stripped of the Pall and Chasuble or Dalmatic and Tunic with the Camise, only the amice and stole being left him, like a thief dragged, they placed him behind the back of a certain sacrilegious man. But he, who had struck the forehead with the sword, seized by a demon, was long rolled foaming before the atrium of the same church, and his horse fleeing was by no means found further.

[43] The fame of so great an evil quickly struck the whole City. Who could ever narrate so great lamentations of those weeping and so great funereal wailings? Hence the lament of the people: For just as concerning the Nativity of our Lord the City had been wont to congratulate itself more deeply than the other cities; so now moved, it proclaimed that no small sadness had come upon it. Heaven and earth alike was terrified at this deed, and the hearts of all are prepared to avenge so great a misdeed. Then was fulfilled, what was said through the Prophet: Your festival days shall be turned into lamentation and mourning, and your joy into weeping. Tob. 2 And that: Weeping she hath wept in the night, and her tears are on her cheeks: there is none to comfort her among all them that were dear to her. Lam. 1 Then the holy Church of God said: Who will give water to my head, and to my eyes a fountain of tears, and I will weep day and night? Jer. 9 And that: Hear, I beseech you, all people, and see my sorrow. Then, every husband took up lamentation; and those who sat in the marriage bed, mourned. So all the Clergy, the Pastor being struck, ran hither and thither, and stripping almost all the altars laid them bare. Nothing anywhere, except what had been said before, was done that day in the churches of the divine Office, who gathering for vengeance, On that day. Yet the elements until that time disturbed, lest they should hinder the people zealous with the zeal of the Lord, were shown pacified. But the earth absorbing almost all the water, which it had sustained by too great inundation, again in a manner showed dry ground for this, that all things might be avenged. So all that night with signals and trumpets sounding, and soldiers ranging through all the approaches, lest he be carried out of the City by any device, no trace anywhere appeared: indeed the matter being doubtful and all being ignorant, whether he were alive or dead, the people being gathered in the Capitol, by certain ones relating it became known, that he was held captive in a certain tower. Then all the people raised their voices to the stars.

[44] But, as soon as day was restored to the lands, all the innumerable peoples exhorting one another came to the house of Antichrist. he storms the tower, So the battle was begun: but at the first encounter the hostile part took flight, and the whole faction shut itself up in that same tower. Then it being walled in on every side fire was applied; and engines and rams being brought, the wall is broken, and all things shut up therein become a prey to the Lord's people. No one avoided his own peril, but forgetful of himself fought according to his power. Moreover a certain man, with a certain noble matron, followed Father Gregory, who had been a solace to him for some while. For that man, him afflicted by the tedium of dragging, and by the cold of the wintry night, warmed with skins brought, and composed his feet in his bosom. But that matron herself, with the fomentation of her own middle, soothed by deploring the wound of our Father, putrid with too great a flow of rosy blood; where a pious matron tended his wound, and acclaimed all those enemies of God, sacrilegious homicides, made doubtless another Mary. For just as that one weeping her own faults, had bathed the footsteps of the Lord by weeping: so this one enduring the crimes of all, washed so great a Pastor with her tears. That one kissed the feet of the Lord Saviour, that thence washed she might come up to the head: but this one a handmaid of God and the Lord, clean by the first baptism, at last burned by the ardor of her breast, kissing his head and breast bedewed them with tears. O memorable breast! O praiseworthy heart of a most devoted woman! how great an ardor of charity had then clung to thee? when before thy eyes thou didst behold the minister of the eternal King, evilly handled and wounded by the hands of the iniquitous; nor didst thou withdraw from the ministers of Satan, from a chaste mouth and holy kisses, which thou hadst made to the feet and hands and head of so great a Father now purged, worthy revilings and the darts of malediction. Truly it is credible, that thy soul wished to lay itself down for the Father's life, and to run through rather inestimable torments, than to see the Lord captured and so evilly handled. The generous heroine fought with the hands of all, and a partaker of the immoderate reward of all, as much as she heaped up for herself.

[45] But, as great as the spirited faith of this one, so great the loquacious perfidy of another woman. For, just as formerly in the time of the Lord's Passion, while others insulted the captive, the doorkeeper handmaid had terrified Peter; so this one disturbed his Vicar with biting reproaches: who indeed had been the sister of that traitor, and therefore did not fear to curse so great a Father. But another, the minister and follower of the same traitor, retaining a drawn sword, blaspheming asserted that he would cut off the head of so great a man on that very day, not with impunity. Whose impiety the most swift judgment of the Lord did not delay to avenge. For a lance, brandished from without, cutting through his throat, the vein of the dire voice, prostrated him to the ground dying and palpitating, and so sent him to Tartarus.

[46] But the traitor, now at length seeing that the tower was to be taken, and the peril of death imminent to him, The traitor fearing for himself, prays for pardon, compelled fell down at the feet of the most blessed Pope, saying: Always mercy, Father, hast thou taught, teaching hast thou perfected; and converting the erring, hast solidified the converted in the faith; receive the erring, and one converting himself from iniquities; solidify the converted, lest the profundity of desperation absorb me. I have sinned, I have erred, I have betrayed, I have killed, I have perpetrated sacrilege. For I have corrupted the King's mother's chamber, and with violent hands violated the ^h hut and small sanctuary of the Son of God. Thee the Father, and my Lord, like a parricide, with perjuries, sacrileges, with polluted hands I dragged from that bosom. Receive, free, protect, bring mercy; give remedy, counsel, suffrage: enjoin penalty, set the penance of prison, exile, flight from country; and the people, by the judgment of God most justly moved against me, after thy custom, appease. Receive me polluted with thy holy hands: and grant me this day's space to repent. I behold the gallows rightly prepared for me in my heart, I look upon the worthy penalty; and therefore with body prostrate, with heart cast down I deliver myself to thy power. Then the most clement Pope, of pious breast as he was, addressed him suppliant for so great things: I see thee bound with the gall of bitterness, and the eyes of thy mind covered with dark squalor; which could not know the light of the true light, while we labored so long a time. Thou thyself knowest, by how many religious men I admonished thee, and with how many most patient admonitions through myself I solicited thee, in which thou didst not only not acquiesce, but even didst burst forth into worse things: but yet still the door of life lies open to thee, only that thou be converted in heart. He soon falling to the ground, confessed himself truly guilty and wretched, promising without delay to perform all things enjoined him. At length the most mild man, and obtains it. moved with his wonted piety, answered: Whatever from that injury thou hast inflicted on me, I paternally forgive. But what against God and his Mother, and the Apostles or the whole Church thou hast contracted, I pronounce to be expiated: so that first thou go to Jerusalem; and afterward, if alive thou shalt have returned thence, thou present thyself to our hands and counsel, that so at least in some manner thou mayst be able to reconcile to thyself the grace of omnipotent God. And just as to all the sons of the Church, thou hast hitherto been an exemplar of subversion, so henceforth thou mayst become one of conversion. So all these things, as it was commanded, as it seemed, he most willingly pledged to fulfill: and so, he merited the liberation of that day.

[47] At length the pious Pope raised to the window, signaled with hands outstretched to the raging crowd, that it should be composed, and that some of the greater should ascend the tower. But several, The Pope being freed, thinking, that he was exhorting them to the work which they had begun, with most strong impetus scale the tower. And so he was led forth, all the crowds weeping for joy, and crying out for piety; for he was seen all besprinkled with the magnitude of gore; and therefore struck with too great horror, they raised their voices to the stars. The victory therefore being made, all together with Pope Gregory to the church of the Mother of God, from which that very night he had been dragged, he returns to the church, filled with no small joy come together. Then the common Father completed at that very hour the Mass, which by night, the ministers of the devil hindering, he had not been able to finish; and to those returning with so great victory, he gave the grace of the Lord's benediction.

[48] Then, food being lightly tasted, again they come together, to search out yet more fully all, the enemies taking flight. who had joined themselves to the enemy of God. But these being found, they destroy all their goods, and deliver them to extermination, leaving nothing at all except the persons, who had taken the protection of flight. But while at the aforesaid church the people were rendering thanks to God for the liberation of the Pastor; that iniquitous Judas took flight with his wife, sons and brothers; and so his goods being abandoned, he escaped naked. But whatever could once have been of his right, the people coming afterward distributed; the towers and houses being overthrown, but the strongholds associated to the title of the treasury. But the son of perdition and minister of Antichrist, condemned before the constitution of the world, after his escape, whatever he had promised not only by no means paid; but even associated with certain profane men like himself, did not shrink, as long as he lived, from giving counsels of malignity against his liberator.

ANNOTATIONS.

CHAPTER VI.

The perversity of Henry IV, time and again returning to his vomit, against the rights of the Church.

[49] These things therefore being premised, let us come to those things which were transacted with King Henry; and by showing the innocence of Pope Gregory, the evils, they attest for Gregory against Henry, which for goods he had received, both to the present and also to those who shall follow, as we are able, let us indicate. For we believe that there will be some, who partly by ignorance of the deed, partly of the authorities of the holy Fathers and Decretals, against the peril of their salvation, do not fear to reprehend, defame the common Father, and, what is altogether, God beholding, an inestimable evil, to redouble maledictions. Who, if perchance moved by divine inspiration, they did this more from love of knowing the truth, than from the instinct of proud impudence; would believe the truthful and approved and religious men interrogated. For they have Bishops powerful in religion infinite, and, that we may declare a few out of many, ^a Gerald of Ostia, who for the merit of his life assumed by the Apostolic See from the Gallican parts, most holy Cardinals, merited the seventh throne among the Cardinal Bishops, who to investigate the cause of the same King was transmitted by the Apostolic See, and to confirm the testimony brought forth by his own mouth, experienced very many labors, perils, bonds, and prisons for the truth itself. They have ^b him of Praeneste, who to bear the same labor was sent from the City of Rome. Bishops, There is moreover also ^c Peter of Albano, who to confirm against the Simoniacs the testimony of truth, passing through a huge pyre with bare soles, as is found written in the Register of the Lord Pope Alexander II, came out unhurt. There are also several from the ultramontane parts, ^d Udo of Trier, Princes men, and Hermann of Metz, Altman of Passau or Lorch, ^e Adelbero of Würzburg, ^f Hugo of Die, in whose election so great a light is recorded to have descended from heaven, that it overcame the day, and the hearts of all who were present did not doubt that the Holy Spirit had come. To satisfy also the incredulous let men of the other orders be assembled; namely ^g the Abbot of Cluny, the same King's Father in baptism; and ^h Bernhard of Marseilles, who for his most urgent heat of faith, twice made a confessor, for the Lord endured exiles and fetters. ⁱ Rapoto, who indeed for the nobility of his blood and the honesty of his morals, is asserted to have been sought by the people for King: ^k Adelbert and Odalscalchus; to whom both by the King, and also by the Pope, the matter had been committed.

[50] And, that no sex may pass by, let us come also to honest, and women. and women rich both in religion, and also in the powers of secular things; namely Queen Agnes, the same most iniquitous King's mother, and truly a Queen; who, the royal diadem laid aside, deserting this world, irremissibly adhered to the footsteps of God and his mother and his Apostles Peter and Paul; moreover Beatrice, and her most noble offspring Matilda; who, although with worldly care they discharged the office of Dukes, governing Italy (made doubtless like Deborah, who judging Israel, dispersed Jabin with all his into the torrent Kishon) many times crushed the iniquitous to confusion: who indeed were mediatresses between the Lord Pope and the King, and with desiring desire wished to compose and confirm the state of the kingdom. Not to acquiesce in the testimonies of all these and of other probable men of every condition, is nothing else, than to merit the wrath of God, and to undergo the sentence of perpetual damnation. These things therefore being commemorated to show the innocence of so great a Father, let us, joining to our little leaf the frauds, machinations, and sometimes also contumelies of that King against St. Peter, lest we permit those wishing to know to lie in the ignorance of dark error, follow the begun work according to our strength.

[51] Therefore Henry the third ^l being dead, that fourth Henry the King, a boy Henry the 4th succeeding his Father, the Roman Pontiff Victor permitting, who then was present at his dying, by hereditary right, doubtless a boy, succeeded. But (Solomon attesting, and saying; Woe to thee, O land, whose King is a boy, and whose Princes eat in the morning) to the destruction of himself and of the whole kingdom, whatever of crime can anywhere be, he perpetrated. Eccles. 10 With blind heart petulant he feared not the Father, but all rendering testimony to his boyhood and imperfect age, the Roman Pontiffs supported his lasciviousness: thinking him to be mounting the manly time, in which he could be corrected by himself; not attending, to what is written; He that spareth the rod, hateth his son. Prov. 13 For vice is nourished: and while the tender branch is not pruned or plucked out, coming to maturity, it is scarcely cut off by hand or iron. So doubtless he mounting the chariot of the elders, strove according to his strength to put the whole Church under his proud heel, and to offer it to be trodden, like a vile handmaid. Which crime the Roman Church not bearing, he spurns the admonitions of the Church, which is the head of the whole Religion and mistress; and to which to correct all the powerful of the world before the rest, and to consolidate the wavering is proper, the Lord himself charging the Apostle Peter; And thou being sometime converted, confirm thy brethren; began to approach him with letters, and to admonish and preach. Luke 22 Whose neck, not knowing how to bear the yoke of Christ, hardened by the choice of his own liberty, by turning hither and thither he escaped; and exalts Cadalous. with new breast revolving new counsels, he awaited an opportune time, in which he might be able to subject the Roman Church, like the rest, to himself: to which afterward, as in fact appeared, he was raised with what effort he could. For Pope Nicholas II being dead, and Alexander of holy memory introduced, seized by the madness of his mind, he did not fear to raise into Pope the heretic Cadalous, the ill-named Bishop of Parma, the investiture being given through his hand. But, all yielding, controverted by God, what he had deliberated, he was by no means able to bring to effect. At which time by how many paternal letters he was admonished, the books of the same Father Alexander ^m testify.

[52] To whom Father Gregory, after by the will of the Lord, fleeing and resisting, he was compelled to succeed, Seeming to be moved by Gregory's admonitions, as was fitting, visited him with paternal admonition; praying and demanding, that for the love of all the King, also for the salvation of his state, for the remedy of his soul, he should withdraw his foot from the acts, from which it behooved so great a son and member of the holy Church to abstain; and should acknowledge the King of Kings over him as inspector, who knowing the counsels of hearts and the hidden things of darkness, renders to each according to his works; asking also, that he should dismiss the worst counselors, who loved their own things more than him: since to consent to the counsels of such, was nothing else than to acquire death, to subvert the kingdom, and to wish to become a fable to all nations, he signified. At this the King himself a little moved, ⁿ sent suppliant letters, and rather (as afterward appeared) crafty, promising amendment. So the letters being brought, before legates he retracts his former acts; the whole Church was gladdened, hoping the Priesthood and the Kingdom, by the grace of God to be united, to purge all that lay scattered foul in it. Then by common counsel it was defined, that for so great a cause, and a reason so worthy of God, Agnes his mother the Augusta, together with the venerable Bishops, namely of Ostia and of Praeneste, sent from the side of the Lord Pope, should approach the King with the Apostolic letters, that so great a promise being thoroughly known, he might be willing to impose a certain end to the evil matter hitherto committed. Whom the King himself, received honorably with the said Apostolic messengers: and returned to his heart, as was just, satisfied in all things to God and St. Peter. Whatever also the Legates imposed upon him, he promised with most humble mind to bear in their hands, henceforth to keep himself, and to repel far from himself all Simoniacs and evil counselors and excommunicated, and to leave the Church of God, according to the Canonical institution, to be ordered and composed by the counsel of the Pope. These and other matters being determined, they returned to the Apostolic one. ^o

[53] The King also returned to the same wallowing-places, in which he had been wont to be involved; believing doubtless more his flattering will and evil counselors, than sound religion. To correct which his mother the Augusta was again sent from the Roman See: with whom, having conversed for some time, relapsed, by his mother he is led back into the way, she opened all the affection of the holy Mother Church toward him. But he received the cast seed of the word in the field of his heart; but, according to the Evangelical parable, while the mother sows, some fell by the wayside, which both was trodden down by human steps, and snatched by the birds; some among thorns, and choked by those sprung up, could not bear fruit; some cast upon the hardness of a stony heart, burned by the ardor of the sun, could not have roots. By the human steps indeed, the counsels of the evil men, whom he used; by the birds, the suggestions of unclean spirits; by the thorns, the riches and royal pleasures; by the stone, the hardness of heart to be signified, anyone of sense will be able to understand. But the Queen delaying, the Pope again sent his letters, that she should insist by word and on the liberation of the son; and asked him, that just as in the letters [p] formerly sent him was contained, and the promise in the hands of the Legates and the faith given had shown, so he should keep himself; and especially from the Simoniac heresy, in which he sweated, should restrain his spirit; the excommunicated counselors, whom for his salvation and the state of the kingdom the Apostolic See and Synod had justly condemned, should cast far off, lest he fall into the same malediction. The Queen returning to Rome, asserted the son to be inclined to the justice and honor of God: to whom not long after wavering, flattering and suitable letters [q] twice were sent.

[54] At that time indeed the Saxons, because they saw themselves too cruelly treated by him, unanimously conspired, also by fear of the rebelling Saxons, that they would no longer have him for King. Then compelled he directed suppliant letters to the Apostolic one, praying, that he would receive him commended to his prayers; that he might rescue him from so horrendous and fearful a judgment now imminent, by his merits to the right hand of the most high King; again and again promising, that he would never do anything more concerning the churches of God, which the holy Canons could reprehend. By whose prayers moved the Pope, sent to the same Saxons letters and messengers; and digging about the roots of the same King, sent the baskets of his preaching, awaiting namely, that he might be able to gather figs from the figtree. But, whence he ought to have taken the fullness of good moisture, thence afterward withered he dried up: and the vine awaited to bear fat clusters, brought forth vile and meager wild grapes: and the crop adorned with fairer leaves, at the time of harvest brought forth nothing else, than the tares of unspeakable admixture. He admonished indeed the King, that meanwhile he should suspend himself from arms, until from the parts of the Saxons he should have messengers: but the King, not acquiescing in the letters and admonitions of the Father,

entered the lands of Saxony; where on both sides, the sins of men requiring it, much human blood was poured out. [r] Yet the victory being given into the King's hands, by the just judgment of God; for which, under the hands of the Lord he ought to have been humbled, as if fiery and inflated with the spirit of elation, he swelled up against him. For all things, which he had formerly through his Mother, through the Bishops, through the Clerics, through common messengers and private, before promised: afterward, because secure, he held void. Indeed the Churches, which he had under oath placed in the hands of the Lord Pope to be corrected, he not only did not dismiss; but even, against the decretal institutions of the Fathers, handed over to certain adulterers and Simoniacs under investiture. Among whom also [s] Godfrey, excommunicated on account of the invasion of the Church of Milan, he invested with the adultery of the same invasion; [t] Alto remaining with the Pope, whom Archbishop the better part of the Clergy, and of the people had elected their Lord. He gave also [u] the Church of Fermo, and of Spoleto …

ANNOTATIONS.

p. It is that epistle 85 of book 1.

q. They are 30 and 31, of book 1.

r. The Monk of Hersfeld, in the historical Chronicle of Germany, describes this war at length, from page 744 in volume 1 of the Illustrious Writers of Germany printed at Basel in the year 1574. Likewise Bruno the monk on the Saxon War, in volume 1 of the German Affairs Writers published by Freher.

s. St. Gregory by epistle 15 of book 1 to all the faithful of Christ in Lombardy, announces that he has excommunicated Godfrey, because he had Simoniacally occupied the Church of Milan.

t. Alto, by Ughello Atho, a Cleric of the Ambrosian College, elected 1076, of whom and the perturbation of the Church of Milan may be read Ughello in the Archbishops of Milan column 156.

u. St. Gregory by epistle 15 of book 3 to King Henry: Against the statutes, says he, of the Apostolic See thou hast handed over the Church of Fermo and of Spoleto … to certain persons even unknown to us. The See of Fermo received Grifforanus, that of Spoleto a certain one a Teuton by nation, both of whom St. Gregory excommunicated and deposed from the See. Consult Ughello in the said Bishops in volumes 1 and 2 of Sacred Italy.

CHAPTER VII.

The Synod celebrated at Rome by Gregory against the Henrician conventicle held at Mainz.

[55] These things being brought to the Apostolic See, Pope Gregory was no little disturbed. Against Gregory urging the promises He began meanwhile to be agitated by many solicitudes: since all things, which he had hoped to come out to peace, he perceived to be turned into contraries. At length he disclosed certain causes, secretly sent to him by certain Legates, to certain persons and honest men; that they might weigh, what should be determined on these things. So with such promises, nay rather simulations beheld, all began to wonder. But, lest the Roman See should seem to do anything unjustly or precipitately, it was defined; that to the same King sharper letters should be written; in which he should fully know, that the Roman Pastor could by no fear or love dismiss justice. He wrote moreover to Beatrice and her daughter Matilda, who at that time governed all Italy before the rest, to the same King, to the invader of Milan, to all the Suffragans.

[56] Henry holds a council-of-the-devil, Then the King, seized by grave grief and fear, running through hither and thither with furious mind, called together all his worthless counselors: certain seducers being led into the midst before the eyes of his perverse mind, who proposed many things, by which the human mind is wont to be deceived; the honor of the kingdom dismissed by the Father, free choice, infinite wealth, abundance and strength of soldiers, Bishops, Dukes, Tyrants, and Princes constrained under fidelity, the necks even of the proud crushed by his yoke, moreover the gain of the Churches handed over to his hands, and many other things, which as we said, allure the minds of seculars: among whom was ^a the Archbishop of Mainz, where with Cardinal Hugo abetting it and the rest, who under him lived as Suffragans. Such a convention being made, they decreed that an Imperial constitution, by couriers sent everywhere, should bid all the Bishops remaining in his kingdom to attend before his presence; ^b and all being assembled, they should subscribe to the anathema, which the heretic of Mainz should compose against the Vicar of Blessed Peter, nay rather against the Lord and his Apostle. But if perchance moved by some reverence anyone of them should wish to withdraw himself, deprived of all goods and dignity, as liable to the Royal majesty, he should undergo a capital sentence. Meanwhile Legates being sent everywhere, ^c a certain Hugo from the City, Gregory is abdicated: once a Cardinal, but then among the heretical Bishops a chief head (who already a third time had been condemned by the Apostolic See, because he had presumed to reconcile certain Simoniacs) representing by his fictitious letters the persons of Archbishops and Bishops, came; praising all things, which they had composed against the Lord Pope; other epistles being cast into the midst, titled under the name of all the Cardinals and the Senate and the people, by which were signified certain proclamations brought to the royal presence; where also were contained the demand for a new Pontiff, and the rejection of the legitimate Pastor: he added also many enmities, which he suffered from the Normans, from the surrounding Counts, from the very traitors remaining in the City. Which seen the King not a little gladdened, took the desired fomentation for accomplishing the work. So the ^d diabolical Pontiffs being led into the midst, they brought forth an anathema upon the Lord Pope, nay rather upon themselves. Messengers as well as letters being sent into Lombardy and the March from the side of the King, it seemed good, that they should subscribe to the anathema made. So all being gathered at Pavia, by the command of the King, and rather from their own malevolence and hatred, as the matter appeared, they subscribed to the anathema. For to show the heap of their evil will, the most sacred Gospels being set down, they confirmed by oath, that they would by no means henceforth have Gregory for Pope, or exhibit obedience; and messengers being sent, they brought it about that others should do the same.

[57] while he celebrates a Synod at Rome The same King moreover wrote to Rome letters, dishonest with every injury, and filled with falsity, charging the Lord Pope, that he should rise from the See and dismiss the Church: calling him a perjurer, an invader, and a diminisher of the Royal dignity, especially the Simoniacs of Lombardy laboring at it. They decreed also, that the letters and words should not be given before the Synod, which had been gathered in the Roman Church, could more fully hear this, which also was done. For the Pope holding a Synod, a certain Cleric of Parma, to the injury of the Lord Apostolic, did not shrink to present himself with the same letters; and did not fear to bring forth the same blasphemies, in the face of the whole Church and assembly. About the same time, a prodigy for the indication of that iniquity and the confirmation of the future matter, after the exhibition of a portentous egg, arose in the City near the Church of Blessed Peter, which had turned the hearts of all too much into stupor: for no one could give and bring forth any signification upon it worthily and fittingly. For a hen ^e laid an egg engraved with marvelous work, in which two wonders were marked; namely the likeness of a serpent and of a shield, dark with too great horror. But the serpent which had raised itself into a threefold sinuosity from the same shell of the egg, strove to raise itself upward by its vertex to the summit of the egg: but it had extended its tail into the part of the darkness of that. But while it tended to the dignity of the egg, repelled by a certain blow, it had bent its head back to its belly. ^f But its shield not painted, but placed outside the order of the shell, could be apprehended by hand; and handled, like another material thing. But all considering, and the Bishops wondering, and the rest who sat in the Synod; that messenger of Antichrist came.

[58] Henry's envoy intimates the deposition, But after, the Hymn being finished, the Pope had sat down about to make sermons of exhortation to all; that precursor of Antichrist, not giving honor to God, and loving more the earthly than the heavenly empire, thus addresses the same Pope: My Lord the King and all the Bishops Ultramontane and Italic, by commanding mandate, that thou dismiss henceforth the invaded See of Blessed Peter, and the Roman Church. For it is not worthy, without their command and Imperial gift, to mount so great an honor. And turned, he said to the Roman Clergy: To you it is said, Brethren, that at the future solemnity of Pentecost you present yourselves to the Royal sight, about to receive from the hands of the King a Pope and

[59] showing that in cases of this kind At length, silence being scarcely obtained, the Lord Pope said: Do not, sons, move the quiet of the holy Church of the Lord our God into any sedition. For it behooves perilous times to be at hand, according to the series of the divine Scriptures: in which men loving themselves, covetous, proud, elated, disobedient to parents, must necessarily be: that, by the patience of the sons of God, the exhibition of our faith may be much more precious than gold, which is tried by fire. 2 Tim. 3 The divine word cries to us saying: It must be that scandals come: but woe to that man, by whom the scandal cometh. Matt. 18 And again, to show the mode of our quality, how toward our enemies we ought to conduct ourselves, it is subjoined: Behold, I send you, as lambs among wolves. Be ye therefore prudent as serpents, and simple as doves. Luke and Matt. 10 But now although the precursor of Antichrist has risen up in the Church, yet we, from many times, instructed both by the Lord and by the holy Fathers, so let us walk our steps through the former ones by the gift of twofold knowledge, that just as the pious Fathers [joining the prudence of the serpent with the simplicity of the dove, put to flight the heretics] using serpentine ^h cunning; so also we may hold the meekness of the bird lacking gall, and not relinquish the prudence of the serpent. For to bear both in mind, is not a vice, but the secret of worthy discretion. For we ought not to pursue anyone with hatred, but to bear up with those wishing by imprudence or foolishness to infringe the law of the Lord, the simplicity of the dove to be held, For behold an acceptable time is at hand; behold, again the Lord spiritually walks among men, crying, and saying: He that will come after me, let him deny himself, and the rest. Matt. 16

[60] To the way therefore of life it behooves us to follow the Lord calling us, and to contend generously for Christ if we desire to pluck the fruit of the eternal inheritance. Through many tribulations, as our Doctor taught, it behooves us to enter into the kingdom of God. It is enough, that thus far we have lived in the peace of the Church: but now it is fitting that the long-dry harvest be again besprinkled with the blood of the Saints, that its fruit, long putrid with age, bedewed with fresh dew, may return to its pristine aspect of comeliness. Acts 14 We see the battle of the devil leap forth into the open field, hitherto covered with dusky squalors: therefore now it is fitting for the recruits of Christ, bearing learned hands to the battles, to go to meet it: that the faith of Christ, which the same devil infecting, is seen scattered and abandoned through almost the whole world of lands, all things, the Lord God fighting through us, may be restored. For indeed to the detriment of our salvation, we behold seculars daily fight, who acquire nothing else than gehenna; if we, for whom to live ought to be Christ, and even to die for his love a gain; for whom in the retribution, after this miserable and imaginary life, eternal felicity is prepared, by the laws of God and our orthodox faith, do not, yielding to the enemy, withdraw our foot. he admonishes the Fathers, Let at least the Lord's voice move us, which says: He that shall be ashamed of me, and of my words; him the Son of man shall be ashamed of, when he shall come in his majesty, and that of the Father, and of the holy Angels. Num. 8 Terrible it ought to seem to us, if at that time, from so great a tribunal we receive a sentence of dire shame for our negligences; by whose labors the Judge of all wishes to remunerate others. For therefore the eternal Wisdom willed us to be watchmen of his house, that he himself afterward coming as inhabitant may by our zeal be able to have a clean house. To which excellent work the Priests of the Lord exhort to insist, when at the ripe time by the laws of the Lord, those growing old after the fiftieth year, are bidden to become keepers of the vessels of the Lord. For the vessels, as Blessed Gregory says, are our hearts, in which we bear all things, which we think. 1 Cor. 3 That the hearts also are the temple of the living God, the sacred words testify: which indeed it is fitting to be cleansed so much the more diligently and adorned, the more we discern their inhabitant to be cleaner than the rest. For it is written: A clean inhabitant seeks a clean house. 1 Cor. 15 And again: Awake, ye just, and sin not. And again: Behold I stand at the door, and knock. If any man shall hear my voice, and open to me, I will come in to him, and will sup with him, and he with me. Apoc. 3 We see now, Brethren, if we intently strive to raise our hearts, our author to knock, and to admonish us, that we open to him, to whom power for this is given, and shut the door to the devil; and resist his satellites and accomplices according to our strength, having ready to avenge, according to the Apostle, all disobedience. 2 Cor. 10 Nor is it to be feared, even if they can prevail against us: since therefore power is delivered to them by the just Judge, that they may become the furnace of our proving, soon to be consumed into ashes and embers, and we vessels explored to be perpetually assumed into the ministry of the Lord. We hope indeed, nor do we doubt, that no tribulation, persecution, or sword, bonds, prisons, exiles, present, future, can separate us from the charity, which is in Christ Jesus, and his holy laws. For it is better to die for the laws of the Lord, than by turning the back to their persuaders and destroyers to betray the rights of the Church: since not to oppose such, is most plainly to deny the faith of Christ. and a presage of victory in that portentous egg.

[61] We see before our eyes and hands the sign of the ancient serpent; which omnipotent God therefore showed you, that he might render you cautious and solicitous, and might insinuate what we ought to do upon the son of pride, exalting himself against this holy Catholic Church. For the holy Scripture, designates the Faith, and the figure of the holy Church by the name of an egg; in which indeed that the evil are mixed with the good up to the end of the world, no one of the faithful doubts. But although by frauds and deceptions they study to conceal themselves for some while, they cannot always lie hidden, the Lord revealing it; that, when coming into the open they have shone forth, the fraud which lay hidden may appear to all, and the holy Church of God may put forth the sword of vengeance upon those known. This King, whose figure God willed to be demonstrated and known to me through the likeness of a serpent, hitherto fearing, by his crafty words and messengers, lay hidden as in the darkness of a dark night: who now leaping out, what he bore in his heart, he showed sufficiently to the condemnation, which he had committed everywhere through the Churches of God. Ps. 72, 19 But now, as you see, he had begun to raise his head against the foundation of our faith, as it is written: They have set their mouth against heaven, and their tongue hath passed through the earth. Of whom John the Apostle says; And there was given to him a mouth speaking great things, and blasphemies. Apoc. 13 & 12 And that; And his tail (of the Dragon) drew the third part of the stars. The wretch attends not, what the Truth itself said to our Master and Prince of the Church: Upon this, said he, rock I will build my Church: and the gates of hell shall not prevail against it. Matt. 16, 18 Now therefore, Brethren, it is fitting to put forth the sword of vengeance, and to strike the enemy of God and the Church by binding him, that the struck head, which is discerned to be raised against the foundation of the Faith and of all the Churches, may fall: that, just as in the first time of his pride it was said to him; let him creep on his breast and belly. Luke 12, 32 Fear not, as the Lord says, little flock; for it hath pleased your Father to give you a kingdom. It is enough, that thus far you have endured, well and fittingly you have admonished him, but now let him know that he has had a cauterized conscience.

[62] These and certain other things being pleaded, the holy and great Synod said: Thy censure, most holy Father, whom to rule the world of our time divine clemency brought forth, against the blasphemer, invader, tyrant, deserter, let it bring forth such a sentence, which may crush this man, and confer on future ages a caution against transgression. It is decreed that Henry is to be excommunicated. For it is worthy to obey thy commands and to comply, as we can: neither do we desire to make our souls more precious to us. For willingly, if it be necessary, we will embrace death, that we may not seem to relinquish the footsteps of our Fathers. For why should we not give for the holy laws of our God that, which from us unwilling is taken away? Put forth the sword, exercise judgment; that every just man may rejoice, when he shall see the vengeance, he shall wash his hands in the blood of the sinner. At length all acclaiming it was defined, that he should be deprived of the Royal honor, and that, both the aforenamed King, and all his assenters should be bound with the bonds of anathema.

ANNOTATIONS.

"Hither then came the false Hugo, who is called the White; / Here he offers to many a Presbyter of the Roman City: / Thrice condemned was he, because for price he restored / The buyers of the temples of Christ, joined also with them / Against the Pope, feigning evils, he gladdened / The hearts of the malignant, of the King and his companions at once." The same Domnizo thus continues: "That too bold Prelate of Mainz, / Feared not Christ, when he cursed the Pope. / All subscribe: rather they curse themselves."

CHAPTER VIII.

King Henry is excommunicated. The letters of St. Gregory on that matter, and examples of the vengeance soon following.

[63] Confidence therefore being received, the Lord Pope, by the consent and judgment of the whole Synod, Gregory having protested that he did not ambitiously seek the Papacy, brought forth the anathema in this manner. Blessed Peter Prince of the Apostles, incline, we beseech, thy pious ears to us, and hear me thy servant; whom from infancy thou hast nourished, and up to this day from the hand of the iniquitous hast freed, who for thy fidelity hated and hate me. Thou art my witness, and my Lady the Mother of God, and Blessed Paul thy Brother among all the Saints, that thy holy Roman Church drew me unwilling to its helm, and I deemed it not a rapine to ascend to thy See; and rather wished to end my life in pilgrimage, than to seize thy place, for the glory of the world, by secular device. And therefore from thy grace, not from my works I believe, that it has pleased and pleases thee, that the Christian people, specially committed to thee, should obey me specially, for thy vicariate committed to me: and to me by thy grace is given power from God of binding and loosing, in heaven and on earth. Relying therefore on this confidence, for the honor and defense of thy Church, on the part of omnipotent God the Father, and the Son, and the Holy Spirit, by thy power and authority, to Henry the King, son of Henry the Emperor, who against thy Church has risen up with unheard-of pride, he declares Henry deprived of the kingdom and excommunicated: I contradict the helm of the whole Kingdom of the Teutons and of Italy, and absolve all Christians from the bond of the oath, which they have made or shall make to him; and, that no one serve him as King, I interdict. For it is worthy, that he who studies to diminish the honor of thy Church, should himself lose the honor which he seems to have. And because as a Christian he contemned to obey, nor returned to the Lord whom he abandoned, by participating with the excommunicated, and doing many iniquities; and spurning my admonitions, which for his salvation I sent him, thou being witness; and separating himself from thy Church, attempting to rend it; with the bond of anathema I bind him in thy stead: and so I bind him from thy confidence, that the nations may know and approve, that thou art Peter, and upon thy rock the Son of the living God built his Church; and the gates of hell shall not prevail against it. Matt. 16.

[64] After these things he sent to divers persons Epistles, manifesting the same anathema and its causes, of which we have taken care to interpose these two in the present little work. and writes about it to all the faithful. Gregory Bishop, servant of the servants of God, to all who desire to be numbered among the sheep which Christ committed to Blessed Peter, greeting and Apostolic benediction. You have heard, dearest Brethren, the new and unheard-of presumption, you have heard the wicked garrulity and audacity of the schismatics, and of those blaspheming the name of the Lord in Blessed Peter: you have heard the pride, the injury and contumely brought upon the holy and Apostolic See, such as your Fathers neither saw, nor heard ever, nor does the series of the scriptures teach to have ever emerged from pagans or heretics: of which evil, even if any example had ever preceded, after the faith of Christ founded and propagated; yet by all the faithful, for so great a contempt and trampling of the Apostolic, nay rather divine authority, it would be to be grieved and groaned over. Wherefore, if you believe the keys of the kingdom of heaven to have been delivered to Blessed Peter by the Lord our God Jesus Christ, and desire the entrance to the joys of eternal life to lie open to you through his hands; you must consider, exhorting that they seek a remedy from God; how much now you ought to grieve over the injury inflicted on him. For unless here, where through the trials of temptations your faith and hearts are proved, you become companions of his sufferings; without doubt you are not worthy, that as partakers of the future consolation, and sons of the kingdom, you should obtain the heavenly crown and glory. 2 Cor. 1. We ask therefore your charity, that you study urgently to implore the divine mercy; that either it may turn the hearts of the impious to penance, or by repressing their nefarious counsels, may show how foolish and stupid they are, who attempt to overturn the rock founded by Christ and to violate the divine privileges. But in what manner, or for what causes Blessed Peter has bound the King with the bond of anathema, in the ^a little paper, which is enclosed in this, you can fully know.

[65] likewise to the Teutonic Princes, Gregory Bishop, servant of the servants of God, to all the Bishops, Dukes, Counts, and the rest of the faithful in the Kingdom of the Teutons defending the Christian faith, greeting and Apostolic benediction. We have heard that certain among you doubt concerning the excommunication, which we made upon the King; and ask, whether he is justly excommunicated, and if our sentence proceeded with that authority, with that deliberation, with which it ought. Wherefore, in what manner we were led to excommunicate him, those doubtful of the justice of the sentence, as truly as we could (our conscience being witness) we have taken care to lay open to the eyes and understandings of all; not so much, that we may cast the several causes (which alas! are too well known) as it were by our clamor into public; as that we may satisfy the opinion of those, who think that we seized the spiritual sword rashly and rather by the motion of our mind, than by divine motion and zeal of justice. relating that he often admonished the King When we were still placed in the office of the Diaconate, a sinister and very dishonest report being brought to us concerning the King's actions, for the hope and desire of his correction, we often admonished him by letters and his messengers, that he should desist from his depravity; and mindful of his most illustrious lineage and dignity, should institute his life with morals, which would beseem a King and future (God granting) Emperor. But after we came to the summit of the Pontificate, though unworthy; when his age likewise grew and his iniquity; understanding that omnipotent God would more strictly require his soul from our hand; the more liberty and authority had been given us to rebuke him before the rest, the more solicitously we exhorted him by all means, by arguing, beseeching, rebuking, to the amendment of his life. Who when he often sent us devout salutations and letters, always giving words, excusing himself, both from his age, that it was fluid and fragile; and that by those, in whose hands the Court was, he had many times been ill advised and counseled; he indeed by words promised that he would most promptly receive our admonitions from day to day, but in deed and by the exaggeration of his faults utterly trampled them. Among these things certain of his familiars, by whose counsels and machinations he had defiled Bishoprics and many monasteries, fostering the excommunicated, wolves introduced for price instead of pastors, by the Simoniac heresy, we called to penance; that both they should restore the goods of the Churches, which by the intervention of so wicked a commerce they had received with sacrilegious hand, to the venerable places, to which they pertained, while there was still room for amending; and themselves for the perpetrated iniquity, by the lamentations of repentance, should satisfy God. Whom, when we knew to spurn the respites given for executing these things, and to stand pertinaciously in their wonted wickedness; as was worthy, we separated the sacrilegious and ministers and members of the devil from the communion and body of the whole Church; and admonished the King, that he should expel them from his house, from his counsels, and from all his communion, as excommunicated.

[66] But meanwhile the cause of the Saxons against the King growing heavy, when he saw the strength and supports of the Kingdom for the greatest part wishing to fail him; again he directed to us a suppliant epistle, and after the Saxon war and full of all humility; in which rendering himself very culpable to omnipotent God, and to Blessed Peter and to us, he offered also prayers, that what from his fault had been done in the causes of the Church against canonical justice and the decrees of the holy Fathers, we would study to correct by our Apostolic providence and authority: and in it promised to us through all things his obedience, consent, and faithful help. This same thing also afterward, by our Confreres and Legates, Humbert the Bishop of Praeneste, and Gerald the Bishop of Ostia, whom we sent to him, received to penance, into their hands by the holy Stoles, which they held on their necks, by promising again he confirmed. Then, after some time, growing more insolent. a battle being joined with the Saxons, the King for the victory, which he obtained, offered such thanks and victims to God, that the vows, which he had made concerning his amendment, he forthwith broke; and attending to nothing of what he had promised, received the excommunicated into his familiarity and communion, and drew the Churches into that confusion to which he had been accustomed. By which matter struck with grave grief, although after the benefits of the heavenly King contemned, almost all hope of his correction was taken from us; yet still we decreed that his mind was to be tried, more desiring to hear him with Apostolic meekness, than to experience severity. wherefore he threatened him with excommunication So we sent him admonitory Epistles, that he should remember, what and to whom he had promised: lest he believe that he could deceive God, whose anger, the more prolix is his patience, so much the severer is, when he shall begin to judge; nor dishonor God honoring him, nor attempt to extend his power to the contempt of God and Apostolic contumely, knowing, that God resists the proud, but to the humble gives grace. Moreover we sent to him three religious men, his own faithful ones indeed, unless he fulfilled his promises: through whom we secretly admonished him, that he should do penance for his crimes: which indeed are horrible to tell, but to many known, and divulged in many parts; on account of which that he ought to be excommunicated not only until worthy satisfaction, but to be deprived of all honor of the Kingdom without hope of recovery, the authority of divine and human laws testifies. Lastly we said, unless he should divide the excommunicated from his participation, we could judge or discern nothing else of him, but that separated from the Church he should be in the consortium of the excommunicated, with whom rather than with Christ he chose to have part. Indeed, if he would receive our admonitions, and correct his life, we invoked and invoke God as witness, how much we would rejoice of his salvation and honor, and with how great charity we would embrace him in the bosom of the holy Church; inasmuch as him, who constituted Prince of the people, and holding the helm of a most ample Kingdom, ought to be the defender of Catholic peace and justice. But how much he made of either our writings, or our words sent through legates, his deeds declare.

[67] Who taking it ill to be reprehended or corrected by anyone, not only could not be recalled from the things perpetrated to amendment, who on the contrary stirring up a schism, but seized by a greater fury of his conscience, ceased not before, until he made almost all the Bishops in Italy, but in the Teutonic parts as many as he could, suffer shipwreck concerning the faith of Christ

he made: while he subdued them to deny the obedience and honor due to Blessed Peter and the Apostolic See, granted in our Lord Jesus Christ. Since therefore we saw his iniquity to have come to the summit, for these causes, namely first, that he would not abstain from the communion of those, who for sacrilege and the guilt of the Simoniac heresy, are excommunicated; then, that for the criminal acts of his life he would not, I do not say receive penance, but not even as it were promise it, that faith being belied which he had promised into the hands of our Legates; as also, that the body of Christ, that is, the unity of the holy Church, at length he had to be excommunicated: he did not fear to rend; for these, I say, faults by synodal judgment we excommunicated him; that whom mild we could not, we may avail severe to recall to the way of salvation (God helping): or, if, which God forbid, he should not fear even as it were the censure of strictness, our soul at least may not succumb to the peril of negligence or fear. which the Pope is confident will be approved by all good men, If anyone therefore shall think this sentence to have been unjustly or irrationally brought forth, if he is such, that he is willing to lend the sense of intelligence to the sacred rules, let him deal with us on it; and not what we, but let divine authority teach, what it decrees, what the consonant voice of the holy Fathers judges, patiently hearing acquiesce. We however do not estimate any of the faithful, who has known the Ecclesiastical statutes, to be held by this error, that he should not (even if he dare not publicly affirm it) at least in his heart declare this to have been rightly done. Although even if we (which God avert) not from sufficiently grave a cause or less orderly, have bound him with a bond of this kind, as the holy Fathers assert; not on that account is the sentence to be spurned, but absolution to be sought with all humility.

[68] But you, most beloved, who would not desert the justice of God for the Royal indignation, and exhorts them to constancy. not for any peril; the foolishness of those, who from execration and lie rush into consummation, esteeming lightly, manfully stand and be comforted in the Lord; knowing that you defend the part of him, who an insuperable King and magnificent triumpher, is to judge the living and the dead, rendering to each according to his work: of whose manifold retribution, you too can be certain, if even unto the end you shall have persevered faithful and unshaken in his truth. For which also we incessantly for you ask the Lord, that he give you the virtue to be corroborated through the Holy Spirit in his name, and convert the heart of the King to penance: that he himself too may sometime know, that we and you much more truly love him, than those who now comply with and favor his iniquities. Who if, God inspiring, he shall be willing to come to his senses; whatever he may machinate against us, yet always us ready to receive him into the holy communion, as your charity shall have counseled us, he will find.

[69] Therefore after the excommunication and deposition of the King, Hence many desert the King, even of his accomplices. the grace of the Lord going before, many nobles and middling men, converted to God with all their heart, abandoned the aforesaid King. They too, who first partly by royal blandishments, partly by terrors and threats had conspired against the Apostolic See, converted afterward, subscribed to the worthy anathema upon the King, sending suppliant messengers to the Apostolic See, demanding the ^b poultice of penance. To whom the disciple of mercy, not seeking to be sated with the penalties of the guilty, opened the bosom of the holy Church; and that they might be solidified in the faith of the Lord, sent them consolatory letters. But several of the Bishops, groaning at so great a misdeed, came to the Apostolic See with unshod feet, so long enduring there, until the Lord Pope, having compassion on them, should open the hand of mercy and the bowels of piety.

[70] The Bishop of Utrecht the Mass being said before him; Meanwhile the Lord did a great miracle in the eyes of the King and of all: which known, many abandoned him. For after the day of the excommunication, ^c on the solemnity of the Paschal day, with royal apparatus and a retinue of a pompous multitude, for the blasphemies cast against the Pope, he by no means shrank to come to the Church, divinely closed to him. So by command of the King a certain ^d Bishop, if it is right to say, nay rather a heretic and Simoniac, prepared himself for the office of Mass. At length the Gospel being read, about to make after custom a popular sermon the same Bishop, ascended the pulpit. But having spoken little of the Evangelical tract, after the burning of the royal lodging he straightway burst forth into blasphemy of Pope Gregory with blind heart and mad mind, which for its too great horror it has pleased to pass over in silence. For it is difficult that the lying tongue of the detractors should not bite the probity of those well conscious to themselves; and that he should escape the reproaches of the iniquitous, to whom justice is a friend. Nevertheless that same blasphemy, of what kind it was in the eyes of the Lord, the vengeance immediately following, if it be weighed, becomes known. For the joy of the Paschal day not yet finished, in desperation he dies; suddenly the heaven thundered with a crash, in which fire was seen to descend from heaven; which all that church, and all the houses prepared for the royal reception, suddenly consumed, and changed the gladness of the profane into mourning: but that blasphemous Bishop, suddenly ^e struck, the divine vengeance slew. But before he wholly exhaled his life, the ministers prepared for his destruction, of what kind they were, he was compelled to say: I see myself, said he, bound with fiery thongs, dragged from this life by foul images: but yet go, and tell ^f the King, that the flagitiousness, which he committed against God, and Blessed Peter, and his Vicar, he should amend; lest he follow me preceding to the places of hell; and saying these things, he expired. Admonished by this example, as also the Bishop of Speyer, we exhort and beseech every man, who shall read these writings, that he turn away from the tongues of detractors, if he prefers to have consortium with Gregory in the resurrection of life, than with the detractors to undergo punishment. Now here comes to memory the no less terrible damnation of the ^g Bishop of Speyer, who on the same day, that is the VI of the Kalends of March, nay rather the same hour, suddenly as if struck by some invisible weapon, at Speyer began to be sick, in which hour also our Pope Gregory began to ventilate his cause in the Roman Synod. The same too on the third day, that is the IV of the Kalends of March, miserably expired, having experienced an efficacy not unequal to that sentence, by which Peter the Apostle condemned Ananias and Sapphira.

ANNOTATIONS.

CHAPTER IX.

The feigned penance of Henry, the assembly of the Princes at Ulm, Gregory's Legation to them.

[71] Gregory invited by the Princes to a colloquy in Germany, Since therefore the Princes had now long and in vain awaited the conversion of the aforesaid King, and saw the state of the Kingdom to be more perilously disturbed day by day, nay rather now utterly to be left without a head; at length armed with zeal for God, they came together with the Legates of the Apostolic See, and faithfully enough asked him, that he should acquiesce in their counsel and come to his senses: otherwise, they protested, that they would no longer communicate with or obey him. He by this necessity, feignedly indeed, as afterward appeared, promised that he would through all things obey both the counsels of the Princes and the precepts of the Apostolic Lord. But their counsel was, that the Apostolic Lord should come to a general colloquy at Augsburg on the then next Purification of St. Mary: that there his cause might be legitimately determined in the hearing of the whole Kingdom. The Princes themselves also, the King in vain preferring Rome, an embassy being sent, suppliantly asked the Lord Pope to come on the aforesaid day; to make which journey, they found him most prompt, as his letters subscribed below testify. But the King, against his promise, against the counsel of the Princes, wished to extort this from the Apostolic one through his Legates, that he should not come to Augsburg, but that he should permit him to come to Rome to himself; with this intention indeed, that he might the more easily deceive the Pope, the fewer Princes of the Kingdom, having now more often endured his cunning, were present at the discussion of his cause. Whence the Pope did not assent to his wishes, but as the Princes had asked, disposed to come on the appointed day; and transmitted the following Epistles to the Princes of the Kingdom, for disposing his journey.

[72] Gregory Bishop, servant of the servants of God, to the Archbishops, he pledges that he will be present, Bishops, Dukes, Counts, and also greater and lesser constituted in the Kingdom of the Teutons, greeting and Apostolic benediction. We, the unworthy and useless servants of the Prince of the Apostles, have determined to come to you, the divine clemency aiding; and postponing almost all

the helps of our faithful, to hasten our setting out, that on the VI of the Ides of January, we may wish to be at Mantua: with this faith indeed and desire, that, relying on your proven faith, whatever harsh things, and, if it be necessary, the very effusion of blood, for the liberty of the holy Church and the salvation of the Empire, with pure and sincere intention we may not doubt to undergo. Let it therefore be of your zeal, to set in charge of our reception and service, those whom your providence shall have known to be able to do it, and to owe it to us; let it be of your zeal therefore to confirm peace through your parts, that nothing may be able to impede the purpose of our intention. How many and how great struggles we have had with the King's messengers, and by what reasons we have met his sayings, whatever seems wanting to these letters, the bearers of them will more fully indicate: whom just as concerning those things, which through them you promised to Blessed Peter and to us, we indubitably believe; so we wish you to believe them concerning those things, which on our part they shall say to you.

[73] Gregory, servant of the servants of God, to all Archbishops, and Bishops, Abbots, Dukes, Marquises, even with peril of life. and all defending and observing the Christian and Blessed Peter's faith and doctrine, greeting and the benediction of the Blessed Apostles Peter and Paul, and the absolution of all sins. I, a Priest of whatever sort, the servant of the Prince of the Apostles, against the will and counsel of the Romans, trusting in the mercy of omnipotent God and in your Catholic faith, come to you, prepared for the honor of God and the salvation of your souls to undergo death, just as Christ laid down his soul for us. For in this we are placed, that through many tribulations we tend and come to the kingdom of God. But you, my most dear and most desired Brethren, with the utmost care take heed, that I may, God helping, be able to approach you, and to profit you in all things. May he bless you, from whose grace it was said to me at the body of Blessed Peter, on the day of my ordination, Whatsoever thou shalt bless shall be blessed, and whatsoever thou shalt loose upon earth shall be loosed also in the heavens, &c.

[74] But the King having come to meet him at Canossa Meanwhile the King, distrustful of his own cause, and therefore fleeing the hearing of the whole Kingdom, furtively entered Italy with the excommunicated, against the precept of the Pope and the counsels of the Princes; and met the Apostolic one tending on the aforesaid day to Augsburg, before the Purification of St. Mary at Canossa; and there before the gate of the castle for three days, all royal attire laid aside, miserably, namely unshod and clothed in woolen garments, persisting, did not cease before with much weeping to implore the help and consolation of Apostolic compassion, until he moved all who were present, and to whom that report came, to so great piety and the mercy of compassion, that interceding for him with many prayers and tears, all indeed wondered at the unusual hardness of the Lord Pope; but several cried out that in him there was, not the gravity of Apostolic serenity, he obtains absolution, but as it were the cruelty of tyrannical severity: at length by the urgency of his compunction, and by so great supplication of all who were there present overcome, the Pope at length received him, the bond of anathema relaxed, into the grace of communion, and the bosom of the holy Mother Church: securities being received from him, the confirmation also of which through the hands of the Abbot of Cluny, and the noble Countesses Matilda and ^b Adelaide, and other Princes, Bishops and Laymen, who seemed to him useful for these things, he received in this manner.

[75] under oath I Henry the King, concerning the murmuring and dissension, which the Archbishops, Bishops, Dukes and Counts, and the rest of the Princes of the Kingdom of the Teutons and others, who follow them in the same cause of dissension, now have against me, within the term, which the Lord Pope shall constitute, will either do justice according to his judgment, or concord according to his counsel, unless a certain impediment shall stand in the way to me or to him: which passed, I will be ready to perform the same. Likewise, if the same Lord Pope Gregory shall wish to go beyond the mountains or to other parts of the lands, he shall be secure on my part, and of those whom I can constrain, from all injury of his life and members or capture, both himself and those who shall be in his conduct or company, in going, or in tarrying there, or in returning thence; nor shall he have any other impediment by my consent, which may be against his honor; and if anyone shall make him one, with good faith, according to my power, I will help him.

[76] The King, after, communion being received, but the question of the Kingdom deferred, loosed from the Apostolic one he departed; a feigned thing being done, little attending to what he had promised him by oath in his reconciliation, did not fear to return to his wonted wickedness, and to assent to the counsels of his Simoniacs against the Pope. For all the Simoniacs and their companions, to whose tyranny he himself had subjugated the holy Mother Church, by whose faction also he had already formerly attempted to deauthorize the Apostolic See; they, I say, all running back to him reconciled, received not terror but audacity from him, for the perpetrated iniquity; nay even in the damnation of the Apostolic one they found place to conjure with him. He himself indeed and his accomplices, had on that account in some manner hastened to receive communion; because, according to the law of the Teutons, they did not doubt that they would be deprived of estates and benefices, if they should remain under excommunication a whole year: lest he himself and his accomplices should incur damage: of which still one month remained, when they returned to reconciliation. So communion, not that they might correct themselves, they sought; but, that they might re-associate to themselves very many already long since separated from them by anathema; and so the more boldly, the more cruelly, the more they could with more men, by their wonted tyranny oppress the holy Church. For immediately after the reconciliation, as is aforesaid, they did not doubt to return to their pristine wallowing-place, but also with the Simoniacs, as those like themselves, to assent against the Apostolic See.

[77] seeking with the same simulation to be crowned, Not long after however the King wished now craftily to elicit from the Apostolic one the concession of the Kingdom, as he had communion. For an embassy being sent, he humbly supplicated him, that he would permit him at least once at St. John at ^c Monza, through the Bishops of Pavia and Milan, after the manner of the former Kings, to be crowned: or, if he would not have this done through Bishops of this kind, namely the excommunicated, at least that he would grant this privilege by Apostolic authority to be executed by any Bishop; on this account especially seeking to be crowned, that with communion he might also seem to have received the Kingdom from the Roman Pontiff. But the Pope, having now sufficiently experienced his craftiness, would by no means acquiesce in his wishes: diligently considering with himself, that he indeed had deposed him from the Kingdom for many crimes, and especially for the disobedience and contumacy inflicted on the Apostolic See, and had rendered all sworn to him free from his dominion: and on this account, that he ought by no means, just as no other, he is not heard. to be set over the Princes, as free men, for King, without their election. For he was inculpated by the whole Kingdom of so many and so great injuries and perfidies, that of these it was necessary that he first be purged (if however this could in any way be done) and so at length with the consent of the whole Kingdom be legitimately crowned. The King therefore on that occasion too, obedience being feigned, did not usurp the Royal insignia at ^d Monza: which yet not long after he did not fear to resume against the ban of the Lord Pope, and to usurp the interdicted helm of the Kingdom.

[78] Meanwhile the term passed, which the King before the Legates of the Apostolic See with the Princes of the Kingdom had appointed at Augsburg on the Purification of St. Mary, Against him not fulfilling his promises, to which the Pope had now conceived to come: and would now have arrived there, had not the same King, against the common decree of all, having entered Italy, deterred those about to conduct the Apostolic one from the conduct: the term, I say, where before the Apostolic one in the hearing of the whole Kingdom he might canonically be purged of the crimes brought, if he were inculpable; purged legitimately he could be restored to the Kingdom, with the consent of all: to which he himself contemned to come, nay rather distrustful of his own cause, did not presume; and fraudulently forestalled the Pope, lest he even come thither, in Lombardy.

[79] Since therefore the Princes of the Kingdom perceived that the King had fled the term established by general decree, The Princes gathered at Ulm, and that themselves too on this occasion, by his wonted perfidy, had been deluded; and when they had learned by most certain report that his cunning had ceased neither in the very reconciliation nor afterward; soon in Swabia at Ulm, an assembly being made, they deliberated; lest they should henceforth permit themselves to be mocked by him, or rather to be endangered by his pristine craftiness; but should provide for their salvation, in the election of a legitimate Prince. But in the same Assembly at Ulm, they appointed a more general Colloquy at ^e Forchheim on the IV of the Ides of March, for the election of a new King: to which also they demanded the counsel and help of the Apostolic Lord to come to them, an embassy being sent. Which heard, the Pope directed Legates to that colloquy, who should ask the Princes, that they should defer the disposition of the Kingdom until his coming, if they hoped this could be done without peril. He was unwilling indeed to command them this definitely, lest it could rightly be imputed to him, if any peril of the state of the Kingdom had been incurred from that delay. But on the next day after the dismissal of the legates, Count Manegold, a great lover of truth, came; by whose report the Pope made more certain about constituting a new King, destined another Legate, namely Gregory the Deacon of the Roman Church, to the Princes of the Kingdom: who, should compel them by Apostolic authority to await his coming: this however being first explored, if the King, who still tarried in Lombardy, approached by the same Legate, this one the King denying security, would be willing to make security, that he would grant the Lord Pope passage to the Teutonic parts, for determining his cause. But if the King would not concede this, the Pope charged, that the Legate should return to him, nor suspend the Princes with any delay from providing for the necessity of the Kingdom. Likewise imposing the aforesaid legation on the same Legate the Pope, said among other things; that he had as it were exacted security of this kind for an indication, of which security, I say, the exhibition, would presage that he could be restored to the Kingdom: just as, the denial of the same security, would denote by divine indication that he could not.

[80] Amid these words of the Pope three fingers of his right hand, up to the middle, suddenly appeared bloody; for himself he directs legates thither. which thinking to be stained by blood flowing from his nostrils, he began to wipe: but he could by no means cleanse them of the bloody marks. Hence he himself and the rest of the wise, who beheld this miracle, did not doubt that something great was portended by these signs. But there were then present the aforenamed Count Manegold, and the venerable Presbyter Erkinbert, with many others in the town of Canossa on the head of the Fast, which that year happened on the Kalends of March. The legation therefore received, immediately the Legate hastened to the King, with the aforesaid Count: but the King contemned to make the security, which

the Pope demanded: whence also that Legate did not delay to return to the Apostolic one. But the Count hastened to come to the next Colloquy at Forchheim; whither also the former Legates had now arrived, who only one day, before the aforesaid Count departed, had been sent by the Apostolic one. But these were the Legates; ^g Bernhard, Cardinal Deacon of the holy Roman Church; likewise another Bernhard, a religious Abbot of Marseilles, the Father of nearly six hundred monks, who also led with him a certain excellent Doctor, by name ^h Christian, afterward Bishop of the city of Aversa, whose excellent work is extant against Berengar of Tours.

[81] It does not seem unworthy in this place to retard the course of the narration a little, whither also Count Manegold had preceded, and to declare what a faithful follower and propagator of the Apostolic institution in Count Manegold, not once commemorated, our Gregory had. For this man procreated of the generous and religious genealogy of ⁱ Blessed Udalric the Bishop of Augsburg, and informed by his most wise brother, namely Herimann the Contracted, in all observance of the Christian religion to a nicety, a virgin obtained a virgin for wife; and two sons begotten of her he educated up to youthful age in so great discipline, that one of them leading to a like monogamy he left as his heir; the other, slain in celibacy, nay rather the [day] of his very slaying, removed by a long interval of places, a supreme lover of chastity, through the spirit wonderfully knowing, he both wept and rejoiced: for he wept for the bitterness of the unexpected death, and rejoiced for the impunity of the uncontaminated youth. But this especially made his children chaste, that the truthful father threatened them with disinheritance, if any defilement, beside legitimate union, with women they should be detected to have perpetrated. healed miraculously by Gregory, The most Christian man therefore, since he loved Blessed Pope Gregory with too great affection on account of his justifications, and often visited him on account of the alternate similitudes of their morals; on a certain occasion, placed at Rome he fell into so great an infirmity, that those who were present despaired of his life. And when a sad messenger had come to the Lord Pope, greatly condoling, he came hastily to him; and breaking a little bread into a cup, and pouring wine over it, offered it to the sick man for a benediction. But he, as soon as he tasted it; received not only the delight of eating, but also the strength with health to rise from his bed. Who, when he returned to his own, and not slothfully divulged everywhere the Apostolic statutes, especially concerning avoiding the Offices of incontinent Priests, and in the Clerics and Churches specially pertaining to him, by no means tolerated abominations of this kind; the wife of a certain Presbyter placed under his dominion, malignant on account of the separation of her husband, threatened in the hearing of her familiars that she would bring it about, nor allowing himself to be led to second nuptials: that such trouble as she herself sustained in the separation of her spouse, the Count too should sustain in the disjunction of his spouse. She said it, and alas! God permitting, perpetrated so most wicked a misdeed upon the Lady. For she offered delectable foods infected with poison, and deceived her suspecting nothing of evil by a feigned benignity. Therefore the religious Count, widowed while still in robust age, could be moved by no exhortations of his own to a second union; saying, that it seemed to him shameful and horrible, if he should proceed with two wives before the tribunal of Christ on the day of judgment. But he profited so much by devout obedience to our Pope Gregory, that before his end, which he reached an old man and full of days, he shone with certain signs of virtues, and was venerably illustrious by the gift of prophecy, as appeared in the slaying of his son. ^k

[82] To this Count of blessed remembrance is not incongruously joined the memory of the precious death of Blessed Cincius, to whom similar in faith toward the Pope Blessed Cincius. the Prefect of the City of Rome, whose virtues also we briefly described above. For him, on account of the faith exhibited to the often-said and often-to-be-said Pope Gregory, our Lord Jesus Christ crowned with martyrdom, and his sepulcher he forthwith illustrated with twenty miracles, numbered and proved by the Synod. ^l For when he had the zeal of the Lord, and exhibited faith according to the holy form of the Apostolic institution, he was slain by the apparitors of the Henrician persecution.

ANNOTATIONS.

CHAPTER X.

The Assembly of Forchheim, the election of King Rudolph, the sedition stirred up by the Simoniacs and Concubinaries.

[83] An assembly therefore being made at Forchheim, the aforesaid Legates brought the Apostolic letters into the midst: The Princes gathered at Forchheim, how little the Lord Pope had rejoiced over the King's promise; since the adversaries of the Church received more audacity, than terror from the presence of the King. To this, they said, he asks, that the election of a new King, of which he had heard, they should defer until his coming, if they should weigh that this could be done without peril. The legation therefore being performed, the Archbishops, Bishops, Dukes, Marquises, Counts greater and lesser, rendering due reverence to the Legates, rose each one through the assembly; and, with how many contumelies and how many perils they had already been afflicted by King Henry, or did not doubt that they would be afflicted, before the Apostolic legates, they began to lament to the Legates; and that they had so often scarcely escaped his ambushes amid the very kisses of peace, so that they could henceforth exhibit no faith to his oath. Adding also this, that they had so long tolerated him after his deposition, not indeed that they might await his correction, as utterly desperate; but that they might take away from certain ones the occasion of calumniating, who perhaps would complain that to him, if he were not so long awaited, correction had been shut out; and that whole day being spent with complaints of this kind, they could not enumerate even the half of the injuries inflicted on them.

[84] But on the morrow again coming together to the lodgings of the Legates, for the relief of their necessity, the power of electing a King received, they consulted them; suggesting to them that a most perilous and irrevocable schism would be in the whole Kingdom, unless in the same Assembly, as they had deliberated, confederated in the elevation of some new head, they should hasten to anticipate it. But the Legates not unmindful of their legation, answered to these things compendiously enough; that it indeed seemed to them best, if the constitution of a King, according to their legation, they could without peril defer until the coming of the Lord Pope: but for the rest the provision of the Kingdom they said to be situated not so much in their counsel, as in the judgment of the Princes, who held the Commonwealth in their hands, and best foreknew the damage or profit of the whole Kingdom. So the Princes of the Kingdom, uncertain of the Pope's coming, but most certain of the greatest dissension to come and peril, if they should defer; license being received from the Legates, came together at the Archbishop of Mainz, and what was to be done by them, treated mutually with singular diligence: considering indeed, a mature deliberation being premised, that they were compelled to no delay by the Apostolic one, but that this was placed in their judgment; nor would it be to be imputed to anyone but themselves henceforth, if the delay should harm. Moreover that they were liable to exhibit no subjection to King Henry, nay rather were to be damned through the transgression of the Apostolic ban, if they should exhibit any subjection to the King henceforth. For the Pope, before he anathematized him, on the part of omnipotent God and St. Peter and his own, interdicted to him the Kingdom; and absolved all Christians from the oath, which they had made or were to make to him; and, that no one should serve him, as King, he interdicted: who afterward from him recovered Communion only, not the Kingdom, by a false promise of correction.

[85] they elect Rudolph Duke of Swabia: This therefore the Princes of the Kingdom most diligently having searched out, that they indeed were utterly emancipated, as is aforesaid, from the power of King Henry, nor were they more liable to him, than he to them by the oath of any fidelity or subjection; as free men, they sublimated to the Royal dignity Rudolph Duke of the Swabians, much in vain resisting, and in vain seeking the respite even of one hour to consult: a man indeed eminent in humility, suitable for royal honor by age and morals; and subjected themselves to him by the due sacrament of fidelity. Who indeed reputing the Kingdom, not as his own, but committed to him for disposition, repudiated every hereditary right in it, and utterly denied that he would adopt this even for his son: most justly decreeing it to be in the judgment of the Princes, that after his death they should freely elect not more his son, than another, unless one whom they should find worthy for that summit by age and gravity of morals. This Rudolph therefore, legitimately elected, the Archbishops of Mainz and Magdeburg, with their suffragans, the Legates of the Apostolic See being present and the Princes of the Kingdom, consecrated by royal unction. But he was elected by the Archbishops, Bishops, Dukes, Counts greater and lesser, in the Assembly at Forchheim, in the year of the Lord's incarnation 1077, in the IV year of the venerable Pope Gregory the seventh in this name, who consecrated all good men approving, in the XV Indiction, on the Ides of March. Afterward on the twelfth day at Mainz he was consecrated, that is the VII of the Kalends of April, where then the middle of Lent occurred. But on the day of the aforesaid election the snow and frost began to be dissolved, which that year from the festivity of All Saints up to that day had occupied the land of the Teutons and of Lombardy; which some of the wise thus interpreted; that God in the election of a legitimate Prince had denoted his assent to the world, by the dispelling of the unwonted cold, and by the reparation of milder air: especially, since to none did this

promotion had displeased, except only to those, who did not doubt that they would, under a legitimate Prince, renounce the Simoniac heresy and other crimes: who with the former King, I do not say permitting, but cooperating, had not ceased to defile the holy Church. To no Cleric indeed, monk, or layman did the promotion of this Prince displease, except him who feared that he himself was to be corrected under his authority; except him who wasted away because the holy Church was to be instituted according to the Canonical sanctions; except him who, the commerce of the Simoniac heresy shut off, did not doubt that his riches would be attenuated.

[86] But no one will be able rightly to object perjury to King Rudolph and his Princes, in the place of the rightly deposed Henry, although they had already long since made an oath of fidelity to the deposed King. For that oath was to be observed so long, as he himself presided over the Kingdom. But after all Christians were loosed by the Pope from that sacrament, he indeed being deposed and anathematized, no more was any subjection owed to him for an oath of this kind, than any Bishop is obeyed by his subjects, after he, even communion retained, is deposed. But no one will deny that the Roman Pontiff can depose Kings from the Kingdom, whoever shall judge the decrees of the most holy Pope Gregory not to be proscribed. For that Apostolic man himself, to whom the Holy Spirit dictated into his ear the things to be decreed, constituted in the Apostolic See, irrefragably decreed, that Kings fall from their dignities, and lack the participation of the Lord's body and blood, if they should presume to contemn the commands of the Apostolic See. For if the See of Blessed Peter looses and judges heavenly and spiritual things, how much more earthly and secular, according to that of the Apostle: Know you not, says he, that we shall judge even Angels, how much more secular things? So indeed by the authority of Pope Stephen Hilderic the King of the Franks is deposed for his sloth: and to him deposed and moreover tonsured, and sent into a monastery, Pippin is substituted into the Kingdom. Besides, free men proposed Henry to themselves for King on this pact, that he should endeavor to judge his electors justly, and to govern with royal providence. Which pact he afterward did not cease to prevaricate and contemn; namely, by oppressing any innocent persons with tyrannical cruelty, and by constraining all whom he could to resist the Christian religion. Therefore even without the judgment of the Apostolic See, the Princes could deservedly refuse him for King, since he contemned to fulfill the pact, which he had promised them for his election: which not fulfilled, neither could he be King. For he can by no means be King, who shall study not to rule his subjects, but to send them into error. What more? Is not any soldier subjected to his Lord by an oath of fidelity on this pact, that he too should not deny him, what the Lord owed to the soldier? If therefore the Lord contemn to render the debt to the soldier, does not the soldier freely refuse henceforth to have him for Lord? Most freely, I say. Nor will anyone deservedly accuse a soldier of this kind of infidelity or perjury, since he has fulfilled all, that he promised; serving his Lord, I say, so long, as he did to him what the Lord owed to the soldier.

[87] Therefore King Rudolph, when he was elevated to be King, immediately made known to the Apostolic one, an embassy being sent, he refuses to hear the Mass of a Simoniac: concerning his promotion, and promised him due obedience in the Ecclesiastical administrations: and showed himself much more prompt to obey the Apostolic See, than his predecessor. For on the very day of his consecration, obedient to the ban of the Lord Pope, he would not receive the office of a certain Simoniac Deacon, who on that day for reading in the Mass before the King had already proceeded clothed in sacred vestments: whence Sigefred the Archbishop of Mainz, having removed him from the ministry of the altar, substituted another in his place. But this stirred up the greatest envy of the Simoniacs and incontinent ministers of the altar against the King; who in his very promotion obedient to the Apostolic ban, showed that he spurned the offices of such men by the repulse of the aforesaid Subdeacon. For they by no means doubted, that, under so legitimate a Prince, they would either lay down their office, or renounce their concubines and the Churches Simoniacally acquired. hence the exasperated Clerics Wherefore the Clerics of that city, on that very day of the Royal consecration, after dinner stirred up their fellow-citizens, raging with wine and madness, against their Bishop, and the King, and the rest of the Princes. For a certain boy from the city, we know not whether led by his own will, or persuaded by someone, wished furtively to cut off part of the precious garment of a certain Soldier of the Archbishop: who was immediately taken by the soldier. Which heard, the Procurator of the city receiving him by the hands, made him go away free, no sedition however being moved. But the Clerics, having heard a report of this kind, that the boy had been taken, whom yet they knew to be already dismissed, did not fear to ring the bells, to excite, or rather to compel the citizens by nods and reproachful exhortations to sedition. But the King, dinner now finished, descended to the church from the palace, and began to hear Vespers. stir up a sedition, Meanwhile the raging people, thirsting for the blood of the King and the rest, strive to burst into the church and the palace itself: but are restrained by the King's Soldiers, though unarmed: for in the days of Lent it was the custom to proceed without arms; but they too, if they had any left in the lodgings through the city, could not obtain them on account of the sedition of the citizens. But Vespers finished, the King, with the Archbishop and the rest of the Princes, returned from the church into the palace, when he had seen the raging people unwilling to desist from the undertaking; but them in Lent itself, on the Lord's day, profaning the cemetery of the church, nay rather their own mother church itself with furious sedition; which with easy effort is dissipated. and so to have conspired with manifold sacrilege unto his death, and that of the Bishops, and all his own, in nothing injured by them; girt with a sword, he deliberated to restrain their madness. But his Princes did not permit him to proceed against the royal custom. But they by his precept, arms borrowed from wherever they could, first indeed having entered the church to supplicate God, then chanting on high Kyrie eleison, through the gate, which was the more assailed, leap out of the church. Who immediately, though very few, turned so great a multitude of enemies to flight, that some of them even cast themselves into the Rhine to die; although the royal Soldiers pursued them little beyond the cemetery of the church.

CHAPTER XI.

Gregory directs Legates into Germany, to remove the schism of the Empire by compromise.

[88] In the year from the incarnation of the Lord 1078, in the first Indiction, when each King, namely Henry and Rudolph, sought help from the Apostolic See; Pope Gregory the seventh, presiding over a general Synod, decreed; Since the strife and perturbation of the Kingdom, is seen daily to redound to the greatest peril and detriment of the holy Church; Gregory in the Synod determines that legates are to be sent, it pleases us to labor according to our strength, that fit Messengers powerful as much in religion as also in knowledge, may be sent from the side of the Apostolic See to those parts, who may convoke all the religious and lovers of justice, dwelling in the parts of the Teutonic Kingdom, men of the Clerical and Lay order, and fit for this work; with whom (the grace of the Lord going before) they may either justly compose an end and peace; or the truth being thoroughly known, to which party justice more favors, they may avail fully to learn; that the unjust party may desist; and justice fortified by Apostolic authority, may obtain the strength of vigor and authority. But, since we are not ignorant that there will be some, gathered by diabolical instinct, kindled by the firebrands of their tyranny, enslaved to the avarice of base gain, desiring discord rather than peace to be made and seen; whom no one may be able to impede; we have decreed, that no person ever of any power, whether King or Archbishop, Bishop, Duke, Marquis, Count, or Soldier, by any presumption or rash daring, fraud or guile, or any perturbation, attempt to oppose and go against our Legates, lest they compose justice and an end. But whoever by rash daring (which we do not wish) shall be a violator of this our constitution, and shall attempt to oppose fraud to our aforenamed Legates, going to compose this peace, with the bond of anathema we bind him; and not only in spirit, but also in body, and in all prosperity of this life, by Apostolic power we enchain, and take away his victory in arms; that thus at least he may be confounded, and crushed with double confusion and contrition. Done at Rome in the Church of the Lord Saviour, the V of the Nones of March, in the first Indiction.

[89] ^a Gregory Bishop, servant of the servants of God, to the Archbishops, Bishops, Clerics, Dukes, Marquises, and signifies this to the Princes by Briefs, Counts, and all greater and lesser constituted in the Teutonic Kingdom, excepting those who are held by Canonical excommunication, greeting and Apostolic benediction. We wish it to be made known to you, dearest Brethren, that in that Synod, which lately we celebrated at Rome; among many other things, which concerning the state of the holy Church (God cooperating) we performed, treating diligently of the ruin and confusion of your most noble Kingdom, we thought this would be salutary and opportune for the reparation of your peace, that religious Legates of the Apostolic See be directed to your parts, who may admonish the Archbishops, Bishops, and religious Clerics, as also Laymen fit for this, to come together in a place which is suitable and congruous to each party: that, either they may compose peace among you God helping, or to which party justice favors they may truly learn. For in the same Synod it was defined, that we against that party, an anathema being added against those wishing to impede it. which by the pride of arrogance shall refuse peace, and to which justice shall not favor, with every effort and by all means by the power of Blessed Peter may rise up. And because we have understood some of your Kingdom to love brawling and discord, more than peace; on the part of omnipotent God and the Blessed Apostles Peter and Paul we interdict, that there be no one, who by any device or zeal or violence may impede the aforesaid men, from coming together to restore the concord of your Kingdom, or those coming together from imposing a just and lawful end to this discord. To repress also evil devices and unlawful attempts, by the judgment of the Holy Spirit and the authority of the Apostolic See, we have anathematized and anathematize, if anyone whatever, whether King, or Archbishop, or Bishop, or Duke, or Marquis, or a person of any dignity or order, shall presume in any way to perturb this salutary constitution; namely who shall give labor, that the aforesaid assembly be not made, or the concord of so great a perturbation. We have added also to the same anathema, that whoever shall be a presumer of this iniquity, not only in soul, but also in body and in all his goods, may feel the vengeance of omnipotent God; and in every conflict of war may obtain no strength and no triumph in his life; but prostrated by a double contrition may ever grow vile and be confounded, that thus at least he may learn to return to penance. But the bearer of these presents we direct to you for this, that together with our venerable Brother ^b the Archbishop of Trier, who favors Henry; and another, who may be a useful and religious Bishop for this work on the part of Rudolph, they may establish the place and time of the aforesaid assembly: that our Legates, of whom we have spoken,

may more safely and more certainly come to you; and may avail, he himself helping, to perform with you those things which please omnipotent God. Given at Rome, the VII of the Ides of March, in the first Indiction.

[90] He recalls Udo of Trier to himself, ^c Gregory Bishop, servant of the servants of God, to Udo, Archbishop of Trier, greeting and Apostolic benediction. How great solicitude and how great sadness we have concerning the perturbation, nay rather the dissension of your Kingdom, once most illustrious and most powerful, in the common letters, which this year we sent to you, we think to have been sufficiently declared to you. But because the matter is seen from day to day to be more perniciously entangled, the care also with too great anxiety is more deeply fixed in our mind. Therefore whatever has at present seemed to us better upon this matter, which by our providence or authority could intervene, we have taken care to hasten: which thy Fraternity will more fully know by the letters, in which it is singularly written. We ask therefore and admonish thy prudence, in which we much confide, that according to the tenor of the same letters, without all delay, thou intromit thyself in this cause; and to all both lesser and greater, as far as thou canst, what has been deliberated by us, and in what manner it has been enjoined to thee, make known: that God having mercy, and those who love the Lord helping, we may either utterly restrain the fury of so deadly a discord, and (which we most desire) bring it to full peace; or, if that, sins impeding, can by no means come about, at least we, in so great a peril of our Brethren, may decline the fault of negligence. But our counsel and decree being notified, and answers required on both sides, that you may find that certitude and consent, that in sending legates we need not doubt; all things being ordered and confirmed, which for prosecuting this business, in place, time, or other conveniences are necessary; we will, that thou and that Brother, who with thee ought to be the mediator of this matter, come forthwith to us: that the securities being known, about to go with a companion of the Henrician party to the Assembly. and what hope of peace there ought to be, we may avail to send our Legates with you both without peril, and without despair of the fruit of their labor and fatigue. Nor let it be hard for thee, Brother, to undergo, what we impose: since from the time thou didst undertake the place and office of the Priesthood in the Church, thou hast done nothing worthier of God or more salutary for thy soul, than if in this matter thou shalt be able to crush the wickedness of diabolical fraud, and to consult, God helping, for the salvation of so many thousands of men. And if this to thy fatigue shall not succeed according to thy wish; yet there remains for thee with him a sure retribution, with whom every good will not be reckoned ineffective, which is conceived with a just and persevering will. Yet this we will to be altogether exhibited to us by thy love, that even if thou canst not have that other, whom we have said above thou shouldst have as mediator of this matter, as companion of the journey; yet thou by no means omit to come to us. We charge thee also by the authority of Blessed Peter, that to whom justice favors, thou altogether favor; and admonish on our part the Clerics and Laymen, whom thou canst, to do this same. Let a truce also be provided you, and kept unbroken until fifteen days after the dissolution of the Assembly. But we will, that with the King thou diligently procure, that our Legates, who are in those parts, namely Bernard the Deacon of the holy Roman Church, and Bernard the Abbot of Marseilles, if they wish, may freely and securely avail to return to us. Given at Rome, the VII of the Ides of March, in the first Indiction.

[91] A compromise being sworn on both sides, In the year from the incarnation of the Lord 1078, but in the sixth of the Pontificate of the Lord Pope Gregory the seventh, the thirteenth of the Kalends of December, in the second Indiction, a Synod was gathered at Rome in the church of St. Saviour, in which the legates of Henry and Rudolph swore, each for his Lord, that by no guiles would they impede the colloquy of the Legates of the Apostolic See, to be held in the Teutonic Kingdom.

[92] In the year from the Incarnation of the Lord 1079, in the month of February, of the violation of it Henry is accused, in the II Indiction, but in the Pontificate of the Lord Pope Gregory the seventh, the Legates of King Rudolph proclaimed upon Henry, that sparing no place and no person, he was crushing and trampling the transalpine region, no one was protected by due honor or reverence, and like vile slaves not only Priests, but even Bishops and Archbishops were taken, and bound with chains, and partly were already slaughtered. Therefore very many of the Council decreed, that against his tyranny the Apostolic sword ought to be unsheathed: but Apostolic meekness deferred, at the same time also attending to this, that writing to ^d Peter of Albano and Altman of Passau the Bishops concerning the same business, among other things it says: So show yourselves common to each party, and yet still he is not damned. and immune from every spot of suspicion, as far as is in you, with the help of divine grace, that you may favor always justice, and in no way the parties, as you have our form: who namely, after the judgment of so great a business is committed into the hand of Blessed Peter, intend nothing else, you being witnesses, but that we may walk through the path of justice. To no party have we bent the sincerity of Apostolic discretion, to no promises or terrors have we yielded, nor do we trust that we shall ever, God protecting, act otherwise.

[93] Moreover the legates of King Henry, who were present at the aforesaid complaint brought forth upon the same, The compromise again being sworn swore according to this tenor: The legates of my Lord King Henry will come to you within the term of the Lord's Ascension, except for legitimate ^e sonnes, that is, death or grave infirmity, or capture without guile, who will securely lead and lead back the legates of the Roman See; and the Lord King will be obedient to them in all things according to their justice and judgment: and all these things he will observe without guile, except in so far as by your command it shall be remitted. And this we swear by the precept of our Lord King Henry. Likewise the legates of King Rudolph swore, what follows: If a colloquy by your precept shall be constituted in the Teutonic parts, in the place and time defined by you, before your presence or that of your Legates, our Lord King Rudolph will either come himself, or send his Bishops and faithful; and he will be ready to undergo the judgment, which the holy Roman Church shall have decreed, concerning the cause of the Kingdom; and by no evil device will he impede the Assembly, constituted by us or by your Legates: and after he shall see your certain Messenger thence, he will study concerning establishing and confirming peace in the Kingdom, that your legation may be able to come to the peace and concord of the Kingdom. All these things will be observed, in so far as by your license it shall be remitted, or by a legitimate impediment, namely death or grave infirmity or capture, without guile.

[94] After this again went forth an edict of Apostolic benignity, which we therefore set down out of abundance, Gregory inculcates the same again, that it may grow clear both to the wise and the unwise, that our Gregory was a prince in that beatitude, of which the Lord says; Blessed are the peacemakers, for they shall be called the children of God. Matt. 5. ^f Gregory Bishop, servant of the servants of God, to all Archbishops and Bishops, dwelling in the Teutonic and in the Saxon Kingdom, to all also greater and lesser, who are not excommunicated and have been willing to obey, greeting and Apostolic benediction. Since from the strife and dissension, which so long is among you, we know the greatest peril in the holy Church, the greatest detriment everywhere among you to be made; therefore it has seemed to us, it has seemed also to our Brethren gathered in Council, to burn with the highest desire, and to labor with the highest endeavor according to our strength, that fit Messengers, powerful as much in religion as in knowledge, be sent from the side of the Apostolic See to your parts; who may gather the religious Bishops, Laymen also lovers of peace and justice, dwelling in your parts, fit for this work; who (the grace of the Lord going before) on the day and place established by them, both they themselves and those whom we ought yet to join to them, may either compose peace; or the truth being foreknown, upon those who are the cause of so great a dissension, may exercise canonical censure. But since we are not ignorant that there will be some, made up by diabolical instinct, and set on fire by the firebrands of their iniquity, and induced by cupidity, desiring discord rather than peace to be made and seen; against those who would oppose the union. we have decreed in this Synod, to the same form as also in the past, that no person ever of any power or dignity, whether great or small, whether prince or subject, by any presumption may presume to oppose our Legates; and after they shall have come to you, to go against the composing of peace; nor afterward against their interdict, may the one against the other dare to rise up; but until the day established by them let all observe a firm peace, without any occasion and fraud. But whoever shall attempt by any presumption to violate these our statutes, with the bond of anathema we bind him; and not only in spirit, but also in body, and in all prosperity of this life, by Apostolic authority we enchain, and take away victory in arms; that thus at least he may be confounded, and crushed with double contrition. ^g

ANNOTATIONS.

CHAPTER XII.

The deposition of Henry and the election of Rudolph being promulgated, Gregory piously dies.

[95] Gregory the legates of Rudolph being heard, In the year from the Incarnation of the Lord 1080, but in the VII year of the Pontificate of the Lord Pope Gregory the seventh, in the third Indiction, the Pope himself celebrated a Synod at Rome, where were present Archbishops and Bishops of divers Cities, as also an innumerable multitude of Abbots, and Clerics and Laymen of divers Orders. But there came also the Legates of King Rudolph and the Princes of the Teutonic Kingdom, and brought forth a complaint of this kind upon the tyranny of Henry: We, from the legation

of our Lord King Rudolph and his Princes, complain to God and St. Peter, and to your Paternity and to all this most holy Council, that that Henry, whom you by Apostolic authority deposed from the Kingdom, has tyrannically invaded that very Kingdom against your interdict, has devastated all things round about with iron, plunder, fire: he despoils Archbishops, Bishops of their Bishoprics with impious cruelty, and distributes their Bishoprics to his abettors as benefices. By whose tyranny also ^a Werinharius the Archbishop of Magdeburg of pious memory was slain: Adelbert the Bishop of Worms is still by him against the precept of the Apostolic See tortured in captivity ^b: many thousands of men by his faction are slain; very many churches, the Relics taken away, exposing the crimes of Henry; burned and utterly destroyed. Innumerable indeed are the misdeeds, which the same Henry has perpetrated against our Princes, because they would not obey him as King against the decree of the Apostolic See: and the colloquy, which you for inquiring justice and composing peace decreed to be made, by the fault of Henry and his abettors did not take place. Wherefore we humbly implore your clemency, that to us, nay rather to the holy Church of God, you do the justice decreed against the sacrilegious invader of the Churches. By these and such things the spirit of the man of God excited, at length as he had been bidden by the Mother of God, perceiving that the day was at hand, which the Blessed Mother of God had designated to him in a vision, for bringing forth the sentence of damnation upon the same adversary of the Church; and, lest he defer it further, by charging had threatened; with grave grief and groaning he travailed; and the Council listening and aspiring, at length burst forth into these words.

[96] ^c Blessed Peter Prince of the Apostles, and thou Blessed Paul Doctor of the gentiles, deign I beseech to incline your ears to me, and to hear me clemently; before SS. Peter and Paul he protests, because you are the disciples and lovers of truth; help, that I may speak truth to you, all falsity removed, which you altogether detest; that my Brethren may better acquiesce in me, and may know and understand, that from your confidence, after the Lord and his Mother ever Virgin Mary, I resist the depraved and iniquitous, but to your faithful I render help. But you know, that not willingly did I approach the sacred Order, and unwilling did I go beyond the mountains with the Lord Pope ^d Gregory: but more unwilling did I return with my Lord Pope Leo to your special Church, in which I have somehow served you: then, very unwilling, with great grief and groaning and lament, I am very unworthily placed in your throne. discharging the duty enjoined on him by them This therefore I say, because I did not choose you, but you chose me, and placed the most grave weight of your Church upon me. And because you bade me ascend a high mountain, and cry out, and announce to the people of God their crimes, and to the sons of the Church their sins; the members of the devil began to rise up against me, and even unto blood presumed to lay their hands upon me. The Kings of the earth stood up, and the Princes came together; seculars and ecclesiastics, courtiers and the common people came together into one, against the Lord, and against you his Christs, saying; Let us break their bonds, and let us cast away from us their yoke; and, that they might utterly confound me by death or exile, in many ways they attempted to rise up against me.

[97] Among whom especially Henry, whom they call King, son of Henry the Emperor, to have taken the rule from Henry, raised his heel against your Church, a conspiracy being made with many Ultramontanes and Italics, striving; by casting me down, to subjugate it to himself. Whose pride your authority resisted, and your power destroyed it: who confused and humbled, coming to me into Lombardy, sought absolution from excommunication. Whom I seeing humbled, many promises being received from him concerning the amendment of his life, restored to him communion only; yet did not reinstate him in the Kingdom, from which I had deposed him in the Roman Synod; nor did I charge the fidelity of the men, who had sworn to him or were to swear, from which I absolved all in the same Synod, to be kept for him. And this I therefore withheld, that between him and the Bishops or ultramontane Princes, who for the cause of the command of your Church had resisted him, I might do justice, or compose peace, as Henry himself by oath through two Bishops promised me. which since the Princes had transferred to Rudolph, But the aforesaid Bishops and Ultramontane Princes, hearing that he did not keep what he had promised me, as it were desperate of him, without my counsel, you being witnesses, chose for themselves Duke Rudolph for King: which King Rudolph, a messenger hastily sent to me, indicated that he had been compelled to undertake the helm of the Kingdom, yet that he was ready to obey me in all ways. And that this might be more truly believed, always from that time he sent me the same message: adding also, that with his son as hostage and the son of his faithful Berthold, he promised to confirm it. Meanwhile Henry began to beg me, that I would help him against the aforesaid Rudolph. To whom I answered, that I would gladly do so, the reason of each party heard, in hope of peace he deferred to approve it, that I might know to whom justice more favored. But he thinking that he could overcome him by his own strength, contemned my answer. But after he perceived, that he could not, as he had hoped, act; two Bishops, namely ^e of Verdun and ^f of Osnabrück, of his consenters came to Rome, and in the Synod on the part of Henry, asked me that I would do justice for him; which also the messengers of Rudolph approved to be done. At length, God aspiring, as I believe, I determined in the same Synod, a colloquy to be made in the Ultramontane parts, a colloquy being appointed for it: that there either peace might be established, or to whom justice more favored, might be known. For I, as you are witnesses to me, my Fathers and Lords, up to this day have disposed to help no party, but that to which justice more favored. And because I thought, that the more unjust party would not wish a colloquy to be made, where justice would keep its place; I excommunicated, and bound with anathema all persons, whether of the King or of the Duke or of a Bishop or of any man, who by any device should impede the colloquy that it should not be made.

[98] But the aforesaid Henry with his abettors, not fearing the peril of disobedience, but now Henry disturbing it, which is the crime of idolatry, by impeding the colloquy incurred excommunication, and bound himself with the bond of anathema, and delivered a great multitude of Christians to death, and made churches to be dissipated, and gave almost the whole Kingdom of the Teutons to desolation. Wherefore confiding in the judgment and mercy of God, and of his most pious Mother ever Virgin Mary, supported by your authority, the aforesaid Henry, whom they call King, and all when again he declares him deposed, his abettors I subject to excommunication and bind with the bond of anathema: and again the Kingdom of the Teutons and of Italy, on the part of omnipotent God and yours, interdicting it to him, I take away from him all royal dignity and power; and that no Christian obey him as King, I interdict; and all who have sworn or shall swear to him concerning the dominion of the Kingdom, from the promise of the oath I absolve: but Henry himself with his abettors in every conflict of war may obtain no strength and no victory in his life. But that Rudolph may rule and defend the Kingdom of the Teutons, he confirms Rudolph in the kingdom, whom the Teutons chose for themselves as King, to your fidelity on your part I give, bestow and concede, and to all faithfully adhering to him absolution of all sins, true benediction in this life and in the future, relying on your confidence, I bestow. For just as Henry, for his pride and disobedience and falsity, is justly cast off from the dignity of the Kingdom; so to Rudolph, for his humility, obedience, truth, the power and dignity of the Kingdom is conceded.

[99] Act now I beseech, most holy Fathers and Princes, that all the world may understand and know; and he beseeches the Apostles to hold it ratified. that, if you can bind and loose in heaven; you can on earth take away empires, kingdoms, duchies, principalities, marches, counties, and the possessions of all men according to merits from each one and concede them. For you frequently took away Patriarchates, Primacies, Archbishoprics, Bishoprics from the depraved and unworthy, and gave them to religious men. For if you judge spiritual things, what is to be believed you can do concerning secular things? Let now Kings and all the Princes of the world learn, how great you are, what you can do, and let them fear to set light by the command of your Church; and on the aforesaid Henry exercise your judgment so quickly, that all may know, that not by chance, but by your power he will fall and be confounded, would that to penance, that the spirit may be saved in the day of the Lord. Done at Rome, on the Nones of March, in the III Indiction.

[100] Therefore delivered to Satan the unhappy Henry and to the rabid fury of the demons, He understands himself purged by persecutions, more and more mounted to the summit of iniquity; and desiring to depose the legitimate Pope, a new Nebuchadnezzar, he erected a golden statue to the Simoniacs and Nicolaitans in the Roman city, which Peter and John call Babylon; ^g namely Guibert the Bishop of Ravenna, already long since by our Gregory, on account of his incest and other flagitiousnesses, condemned by Synodal sentence. Therefore a most grave persecution being moved against the man of God, he withdrew to Salerno: and there most efficaciously purged by bodily sicknesses with the wormwood of supernal medication, he merited to be exhilarated by the sweet response of divine consolation, namely that those purgations would profit and suffice him forever, nor must he fear any chastisement after death: finally, in a sign of everlasting health, he received temporal soundness; and, what can seem very glorious, and that he would die at the end of May. about the Kalends of January he began to foreknow, that the dissolution of his body would be about the Kalends of June. To which when he had approached, and had begun the struggle of the last pain, the Bishops and Cardinals standing by him, and beatifying him for the labors of his holy conversation and doctrine, he answered: I, my most beloved Brethren, make my labors of no moment; trusting in this one thing only, that I always loved justice, and hated iniquity. Likewise, when they deplored their anxiety concerning their state after his departure; the pious Father his eyes lifted to heaven, and his palms stretched toward the same in the manner of an ascension. Thither, said he, I shall ascend, and with earnest prayers I will commend you to God propitious.

[101] Moreover asked, that in so great a perturbation of the faithful, he would designate to himself a successor and to the Church an avenger against the aforenamed adulterer, He proposes to the Cardinals three suitable for the succession, he gave the option of three: namely Desiderius, Cardinal and Abbot of the Monastery of Cassino; and the most reverend Bishops, Otto of Ostia, and Hugo of Lyons. But because Otto had not yet returned from the parts of Germany and Gaul, where having discharged the Apostolic legation, he had consecrated the venerable Gebehard ^h Prelate of the Church of Constance, himself present and favoring, and certain other things pertaining to the establishment of the Church

had prudently ⁱ ordered; ^k Hugo also surveying his own helm was far away; he persuades the Abbot of Cassino to be elected, meanwhile he persuaded that the neighbor Desiderius be elected, although about to live a very short time, yet not without a type of victory to be called Victor. For in his days, which were fitted to four months, the Lord gave a famous victory to the defenders of the Apostolic See over its adversaries; through which also the Bishop of Würzburg, by name Adalbero, a man notable by birth, honorable in countenance and act, recovered his Chair long detained by invaders, having returned with him the venerable Co-bishops the aforesaid Gebehard of Constance, and Hermann of Metz, who themselves too for fidelity to our Gregory had lost their Sees. The holy Father had foretold to the same Desiderius, and he foretells that he will not be present at his death: that he would not be present at his migration, although on this account he had visited him sick, and persevered with him up to the end, and celebrated the holy obsequies with the rest of the faithful; and had rendered him much astonished and sad. And while he hung in admiration, what impediment there would be, suddenly it is announced to him that a circumvallation had been made by the Normans of a certain castle subject to his monastery: and compelled by the necessity of succoring his own, he received license to depart: and so, though unwilling, he gave place to the fulfilling of the Prophecy.

[102] He blesses all the faithful, Meanwhile the blessed Pontiff Gregory being asked concerning those, whom he had excommunicated, whether he would make any dispensation, answered: Except Henry called King, and Guibert the invader of the Apostolic See, and all those principal persons who either by counsel or by help favor their wickedness or impiety, all I absolve and bless, whoever indubitably believe me to have this special power in the stead of the Apostles Peter and Paul: besides these admonishing them of many things, and gave them this precept: On the part of omnipotent God, and by the authority of the Blessed Apostles Peter and Paul, I charge you, that you have no Roman Pontiff, and piously dies at Salerno, except one canonically elected, and by the authority of the holy Fathers elected and ordained. But when he was placed at the extreme, his last words were these: I have loved justice, and hated iniquity, therefore I die in exile. To which on the contrary a certain venerable Bishop is related to have answered: Thou canst not, Lord, die in exile, who in the stead of Christ and his Apostles hast divinely received the gentiles as inheritance, and the ends of the earth as possession. And so full of the sevenfold grace the spirit of Gregory the seventh, who had argued the world and its princes of sin and of injustice and of judgment, in the strength of the heavenly food lately received seizing the heavenly way, and by the merit of divine zeal, as in a fiery chariot, in the likeness of Elias borne up, ^l excellently amplified the gladness of Urban his predecessor, whose festivity was on that day, and of all the blessed rejoicing in heavenly glory with Christ; but on earth the Church pilgrim he by his departure with no small grief consternated. His body was delivered to burial at Blessed Matthew the Evangelist, of whose new finding he had written a joyful Epistle a few years before. ^m and is buried.

ANNOTATIONS.

CHAPTER XIII.

Examples of those who were obedient or disobedient to the decrees of Gregory, divinely approved or disapproved.

[103] Consequently here is to be introduced the chief follower and heir of his virtues, namely blessed ^a Anselm, Prelate of the Church of Lucca, who before all things always had this zeal, St. Anselm of Lucca like Eliseus the heir of Elias, that he should imitate him in all things, so that he would by no means wish to differ from him in anything: then, whatever was in him, he always attributed to his merits. For Gregory, was as it were a fountain; Anselm flowed as a stream, and irrigated the dry: he, as it were the head, governed the whole body: this one, as a zealous hand, wrought what was enjoined: he, like the sun illumined all things; this one, as a splendor, declared each. Of old Elias, about to pass from the cohabitation of mortals, left to Eliseus his mantle, the instrument of the Prophetic office: similarly also Gregory, about to migrate from this mortal life, transmitted to Anselm the insignia of Pontifical power, namely the miter of his head; this indeed God cooperating, that, just as that one by the mantle inherited the prerogative of Prophecy, so also this one might obtain by the miter the Sacerdotal eminence. Indeed the similitude proceeded so far, that, just as Eliseus had demonstrated by the mantle of Elias the signs of his virtues, so also Anselm by the miter of Gregory exhibited certain mighty works. For, by the miter of Gregory he cures diseases, that we may bring forth one of many the more divulged, the reverend Prelate of the Church of Mantua ^b Ubald, now for many years most gravely splenetic, and ulcerated in his whole body especially in the legs, so that he could scarcely in any way stand, scarcely even lie or sit; who had also expended much on physicians, and had profited nothing; the same miter being applied where the greater pain had pressed, was restored to his pristine health. It pleases to extract a few sentences of the same Anselm from his treatises on the Psalms; and writing upon the Psalms, and to show more evidently what a pious affection he had toward the sanctity of his master Gregory. So therefore he speaks in the treatise of the second Psalm: The Kings of the earth stood up, and the Princes came together into one, against the Lord, and against his Christ. The Kings of the earth, namely the members of him who reigns over all the sons of pride, not only came, but also stood up, and with their army besieged the Roman Church; and the princes of the Priests conspiring came together into one, against holy Peter, and against his Vicar Gregory, nay rather him who said; He that toucheth you toucheth me; he that despiseth you, despiseth me; they crucify again the Son of God. Luke 10 For it is established, he praises his constancy in persecutions, that our head suffers in his members, is sick in his members; just as he himself said to Blessed Peter, I go again to Rome to be crucified. Do not the Princes of the Priests seem to thee to gather a council in the house of Pilate, that they may deliver Christ to death; when Henry adorned so many false witnesses against the supreme Pontiff, when all cry out; He is guilty of death? Is not again Barabbas chosen, and Christ under Pilate adjudged to death; when Guibert of Ravenna is chosen, and Pope Gregory reprobated? So they ask the robber to live, who is condemned by law; and they damn the just one, through whom all are saved. Does it not seem to thee that again Pilate washed his hands, and said; I am clean from the blood of this man, I find no cause in him; when by feigned penance Henry adored the supreme Pontiff, then said to his false Bishops, Judge him according to your law? Further: Let us break their bonds, &c. Let us oppress, they say, the just man, because he is contrary to our works. For if we let him go thus, the Romans will come, and take away our place and nation. Likewise; If Pope Gregory shall live, he will send against us preachers of truth, who discussing our life and acts, will rescue the sheep of Christ from our hands; and the just will plunder our spoils, and will leave the Church to those bearing fruit in it. But of how great sanctity this treatise-writer was, partly from the reading of his holy deeds we perceive, partly from the relation of religious Brethren, who attested that they had come from afar to his sepulcher invited by revelation, and had been without delay freed from grave and long languors, we ponder.

[104] Now we judge it worth while to demonstrate in a few words, in what manner either the grace or the wrath of God, The miracles which are done at Gregory's body being omitted, commended to ours, that is in the Germanic parts, the decrees of our Gregory against the avarice and luxury of Simon and Nicholas; that both the just may become more vigilant, to beware the expiation of interdicted communion; and the workers of iniquity made more fearful, may strive with the highest efforts of penance, to escape the punishment of their prevarication. For the things done from heaven at his sepulcher, or which the more religious Romans say to be done; we reserve to be reviewed by those, who are nearer; to whom also the persons more easily become known, in whom they either were done or are done. That therefore against the first plague of Simon in the Church we may set the first example, the most reverend Father of the monastery of Hirsau ^c William, whose religion the writings also of our Gregory venerably accept, the correction of a Simoniac is related, among many, who sought his special medicine, received a certain Presbyter, spotted with the leprosy of Simoniac depravity, to be cured by the antidote of humility. But alas! the importunity of the monks doing violence, whose worst custom is to care little or nothing about the sacred Canons, he did not restrain him from the unlawful immolation of the immaculate Lamb. Whence it happened, presuming to approach the altar; that the Saviour himself deterred him by a horrible vision, when by chance after the begun Mass of the catechumens he sat in his own stall. For sleep overpowering him there appeared, with rent garments, in aspect as it were a leper; and to him stupefied and wondering, whom he beheld for the cause of an apparition of this kind; Thus, said he, hast thou treated me: who, when thou wast not ignorant that thou wast a Simoniac, didst nevertheless presume to approach to confect the Sacraments of my Body and Blood. Among these things, the hour urging to rise for the reading of the Gospel, many of the Brethren signaled, that he should be awakened; but the aforesaid Abbot from a higher consideration refused, lest the revelation, if any there were, should be impeded: for he perceived that so profound a sleep of that time and place was not idle. And so it came

to the Mass of the Sacraments, and then necessarily awakened, for the cause of celebrating the mystery, he manifested his heaviness and impossibility, and a vicar for the same Mass being forthwith received, from then for the rest he wholly ceased from the Sacerdotal office.

[105] and the vision of Blessed Herluca about one concubinary, Henceforth are to be brought forth examples valid against the Nicolaitans, and their communicators. For the Virgin Herluca of happy memory, to whom were familiar the visions and revelations of the Lord with the infirmities of the Apostle, insinuated to us by faithful relation; that she on a certain occasion, while she sat solitary in her little cell, suddenly had seen the Lord Jesus enter to her, the blessed ^d Wicterp formerly Prelate of the Church of Augsburg accompanying him; and silence being kept a little while, he subsisted, and only showed his wounds dripping with gore. And when she had shuddered from the fear of the unwonted vision, the Bishop addressed her thus saying: Dost thou abhor, Sister, the bloody appearance of the Saviour? She says: Even so, Lord. Dost thou wish, said he, no longer thus to see him? She answered: I do. Be unwilling, said he, therefore henceforth to hear the Masses of Richard the Presbyter, who will not keep the chastity due to so great an office. For so was called the Presbyter, who unworthy presided over that church, beside which the Virgin devoted to God remained. And from then she confuted him by public avoidance, and by her example animated the people, that they should do the same.

[106] That ^e vision also seems not unworthy of commemoration, by which the beloved of God and men, and another Adalbero the Monk of blessed memory, himself too having suffered contumelies and terrors from the adversaries of our Gregory on account of obedience to his decrees, related that the same Herluca had seen concerning a certain Nicolaitan, who serving carnal desires had contaminated that church, which is in the place which is called Rota. For in that border, that is on the confine of the Norici and Alamanni whom the river Lech separates, not far distant were the dwellings of the same venerable old man and the blessed Virgin, and they much loved one another in Christ, because they mutually recognized the excellent grace of God in each other. So therefore the beloved narrated of the beloved one. The blessed Herluca among her companion Virgins and widows on a certain day sat according to custom, and was diligently bent on the work of her hands according to her custom; when behold suddenly looking through the window, she began miserably to lament and cry out, saying: Woe, woe! Better were it for that man, if he had not been born. And when a certain illustrious woman, by name Hadewiga, had asked her, much astonished, what she had seen, whereby she had been so moved? Dead, said she, is that unhappy Presbyter of Rota, and his soul taken up by the angels of Satan is carried to hell: for I saw them passing by with insult, and the soul accompanying with wailing. She wishing this not to be true, Let one be sent, said she, who may inquire the truth. The messenger sent found the household mourning; and ascertained that he had died at the same hour, in which the blessed Virgin had seen his spirit carried off by the malign spirits.

[107] Meanwhile upon the very wives or concubines of the Nicolaitans the divine vengeance terribly raged. and the punishment of the concubines themselves. For some of them, delivered to a reprobate sense, gave themselves to the fire: some when sound they had gone to bed, were found dead in the morning, without any indication of preceding infirmity: of some also the bodies, after the souls were torn away, the malign spirits snatching, and putting back into their lairs, deprived of human sepulture. Moreover to incestuous celebrators of Masses the wrath of God so manifested itself several times; that, Two other examples. when now they wished to communicate, a vehement whirlwind rushed in, and overturning the chalice poured out the Blood, but the holy Bread it wonderfully snatched from human finding. But of what kind that Presbyter was, who once presumed to put on at Mass the chasuble of our often-said and ever-to-be-said Gregory, placed to him in pledge, in the time of Pope Gelasius II, we have not sufficiently investigated: but this for certain, by the relation of the Romans, we have learned; that immediately made scabby, he scarcely escaped through worthy fruits of penance.

[108] But how great grace of God followed those obedient to the Gregorian institution, The happy restoration of the monastic Order. the fourfold Religion shows, through the Apostolic benediction of our Gregory venerably begun in these regions and happily multiplied, namely of the tonsured servants of Christ, and of the bearded Brethren faithfully serving them; of Virgins by singular devotion perpetually enclosed, and likewise of Virgins by regular moderation keeping their entrances and exits. Indeed of this square or quadriga there were four chief rectors; namely the eminent renewer of the Canonical life, Altman the Bishop of Passau, and Odalric of blessed remembrance the Prior of Cluny, the venerable Fathers William of Hirsau, and Sigefred of the Cell of St. Saviour. ^k

[109] certain things common to SS. Gregory and Hugo of Cluny. But, because we have just repeated mention of Cluny, for the admonition of those presiding over monasteries, it pleases to recall to memory two visions, made there to our Gregory; that those who by his word and example have hitherto profited, may henceforth nonetheless also by the contemplation of these visions profit. Therefore when as yet Apostolic Legate he had on a certain occasion come to Cluny, and had sat by the ^l Abbot presiding over the Chapter of the Brethren, lifted up in spirit he began to see Jesus in the midst, now placidly inclining himself toward the same Abbot, judging rightly; now indignantly turning away, when by chance he watched less over rectitude: who, after the Chapter being finished he related secretly to the same Father, suggested not a little of caution for the rest. Likewise, when admonished by divine revelation he had charged by Apostolic authority, that all who there were either homicides, or adulterers, or in any way criminal, should cease from the office of the altar according to the sanctions of the Canons, and they had forthwith been declared by a fearful confession; the aforesaid Abbot related, that he had seen them in his dreams as it were beheaded by an Angel.

[110] The Martyrdom of Burchard of Halberstadt. At the end of the book it delights to commemorate the chariot-pair full of love, besprinkled with the gore of martyrdom: namely Burchard of Halberstadt, and Theodomar of Salzburg the Bishops, most efficacious assertors of the Gregorian doctrine. For of these Burchard, next of blood and religion to Anno of Cologne and Werenhar of Magdeburg the most reverend Archbishops, after he had long sustained with praiseworthy constancy the most grave weight of the Henrician persecution; at length the day of supernal retribution approaching, he sees in a vision of the night the blessed Blasius Martyr and Pontiff assisting him, and promising the social glory of blessed passion. And so by the horrible surrounding of the furious people of the schismatics ^m at Goslar straitened, and lethally wounded, as long as he survived with admirable alacrity admonished those present, that they should beware for themselves both of the contagion of heretics, and remain in obedience to the Catholic Pontiff. Finally amid words of holy exhortation and prayer sending forth his spirit, he was buried in the Memorial of the Apostles Peter and Paul, which he himself had constructed from the foundation and dedicated.

[111] Moreover ⁿ Theodomar, illustrious by the excellence of nature and by the artifice of all humility and honesty, and of Theodomar of Salzburg, troubled by the frequent necessity of fleeing from the Guibertines and Henricians, and at length macerated by a long captivity; after he saw that in his own bounds he could not bear fruit, resolved to pass over to Jerusalem; and on the way intercepted by the Pagans, and for the inexpugnable confession of the name of Christ cut to pieces limb by limb, entered the supernal Jerusalem a glorious victor. This one had ordained the ordainer of our humility, namely the most reverend ^o Udalric the Bishop of Lorch or Passau, and Legate of the Apostolic See, who before this [p] seven years, after many struggles, Praise of Udalric of Passau. for the assertion of the Gregorian doctrine, to whose norm he had been both elected and promoted, legitimately contended, fell asleep in the Lord, in the hundred and fifth year of his age, leaving, alas! no one like himself among all the Prelates of the Germanies. For we see no one so composed in morals, honorable in countenance, modest in habit, reverend in authority, always having his speech in grace seasoned with salt, and ready with opportune answers everywhere, and possessing other prerogatives, which we have preferred to dissemble, than to stir up the vain envy of those not able to equal him. This however with the peace of all we think to be said, that nothing was more pleasant than his severity, nothing more severe than his pleasantness; and that with so great alacrity he moderated the virtue of wonderful abstinence, that it smacked of no ostentation at all.

[112] Whose special alumna, [q] a Virgin devoted to God, saw heavenly visions, and received gifts, whose spiritual daughter, not unfit for the commendation of Gregorian obedience, and therefore by no means to be passed over in silence. For she had loved a certain Presbyter, because he had lived chastely, and from so legitimate a Pontiff, namely Odalric, had received the sacred Orders; and in the divine Offices, even by the very tenor of his voice, had attained the delightful likeness of her charity. Whence it happened, that on a certain occasion it seemed to her that he celebrated the sacred Mysteries, the right hand of the divine majesty appearing from above, and canonically making the signs with him. she understands the sin of a Priest dear to her during his Mass: But after the departure of the divine Prelate, when, sins requiring it, God had set the darkness of folly, and the night of insolence was made, in it passed all the beasts of the forest, and the whelps of lions roaring to seize, and to seek their food from God, namely the malign spirits: and, what is miserable to tell, that Priest, hitherto whole, they corrupted by the bite of luxury: which to the aforesaid Virgin was thus assigned. It seemed to her again that he insisted on the sacred Mysteries, the right hand indeed of the Lord nonetheless appearing; but as it were languidly hanging down, and confecting nothing at all. And these things indeed were divinely shown to the Virgin.

[113] and abstaining she perceives the grace of the Sacrament. But several times, when she bodily avoided the Offices of incontinent Priests, according to the Gregorian prohibition; and by faith and prayer intended to those, to whom she could not exhibit bodily presence; by the wonderful liberality of the Saviour she began to feel in her mouth the taste of the same sweetness, which sometimes, really communicating with Catholics, she rejoiced to have felt from the manifest perception of the Sacraments. But this Virgin the Prelate Odalric of blessed remembrance loved before the other Virgins, not more for her good disposition, Whose mother holily dies. than for the honorable widowhood of her holy mother, and the praiseworthy virginity of her aunts (who all chiefly instructed her). Of the mother, whose name was Helisaea, [r] it is briefly to be added, that powerful in the fervent obedience of our Gregory with many virtues and the spirit of prophecy, when at the moment of her passing from this world, benign spirits visiting her, she had procured opportune solitude, and in their glorious protection had migrated to Christ; the sisters returning at once, who had departed, found her, in the likeness of Paul the first Hermit, with hands extended to the Lord, like one supplicating; whereby doubtless the pious Creator showed in the dead woman, how devoutly she had supplicated him while she lived.

[114] Blasphemies thought against Gregory To us writing these things there has by chance been brought over the narration of two miracles, divinely wrought at Salerno, one as soon as blessed Gregory had withdrawn thither. For when he had first begun to preach there, a certain rustic standing by with malign mind began within himself to say thus: Lo, the author of battles and seditions, after he has stirred up the whole world,

comes to disquiet this City. These things being thus thought, while he wished also to speak forth, he grieved that he was made dumb. But when compelled by necessity he approached the man of God, and prostrated at his feet, by what signs he could, made known that he had sinned and repented; he having mercy and blessing recovered his speech, about to render thanks to omnipotent God and his servant. But after he was dead and buried, in the nocturnal silence thieves entered secretly, wishing to open the sepulcher on account of the Pontifical garments. But a wind of so great vehemence met them, that all the lamps, which burned in the crypt of Blessed Matthew, were extinguished; and they themselves falling into madness lay so long, until they became a spectacle of the Clergy and people.

ANNOTATIONS.

"Now also the Bearded, who they are, attentively hear." They are then Laymen associated to the Millet-men (so the Hirsau monk this buffoon seems to call them, because they commonly fed on bread of millet), "They are, says he, Laymen associated to the Millet-men, / Whom the laughter of the people gave to bear this nickname, / Because they are with prolix beards combed to the breast / Deformed … with austere face and the head shorn high, / The hair more cautiously cut and in a certain manner": that is not prolix, yet not shorn to the skin, like those whom from the matter our Paul calls Tonsured, and whom the same Poetaster thus jeers at, girt about the head only with a thin line of short hair in the manner of a crown, "These by great tonsures, and great cowls, / Shaven about the head, to the earth and sleeved." But the notable virtue of both in the aforepraised monasteries, the worthier to be heard Berthold, in the Chronicle at the year 1083, thus describes. At the same time in the Kingdom of the Teutons three monasteries with their cells, instituted with regular disciplines, excellently flourished: namely the monastery of St. Blasius in the Black Forest; and of St. Aurelius, which is called Hirsau; and of St. Saviour, which is called Schaffhausen, that is, the house of ships. To which monasteries a wonderful multitude of noble and prudent men in this season in a short time fled, and arms laid aside, proposed to follow Evangelical perfection under regular discipline; in so great a number, I say, that they necessarily enlarged the very buildings of the monasteries: because otherwise they would have no place of remaining in them. In these monasteries therefore not even the exterior offices are administered by seculars, but by religious Brethren; and the more noble they were in the world, the more they desire to be occupied in the more contemptible offices; so that, those who were once Counts and Marquises in the world, now in the kitchen and the mill to serve the Brethren, and to pasture their swine in the field, count for the highest delights. There indeed both swineherds and oxherds, except the habit, are the same who are monks. But with so great ardor of charity all are fervent, that each of them desires not so much his own, as another's profit; and in exhibiting hospitality they sweat so wonderfully, as if they esteemed themselves to have lost, whatever they have not bestowed on the poor of Christ and on guests.

p. Therefore about the year 1131 the author wrote these things.

q. Gretser opines that Blessed Herluca is to be understood: but I would rather understand some other woman, while these things were being written still living, and therefore not named: otherwise the author would not afterward have omitted in the Life of Herluca to mention the mother and aunts, of whom below, notable for so great sanctity.

r. The same Gretser believed this to have been the mother not of that Virgin, but of the Bishop himself: in which we think he was deceived.

PONTIFICAL ACTS.

Collected from the Chronicle of Berthold of Constance.

Gregory the Seventh, Roman Pontiff (St.)

FROM BERTHOLD.

CHAPTER I.

The Acts of St. Gregory up to the year 1083.

[1] In the year 1056 Pope Victor, Hildebrand then Archdeacon, but afterward Apostolic, being sent, He makes Berengar abjure his heresy. gathered a general Synod at Tours: in which Berengar, Canon of the Church of Angers, from whom the Berengarian heresy is denominated, is synodally and in person examined for the same heresy. Who when he could not defend himself, anathematized and abjured his heresy before all, according to the form, which the holy and universal Synod of Ephesus prescribed.

[2] with Alexander II he acts against the Simoniacs and concubinaries. In the year 1061 Anselm the Bishop of Lucca being ordained Pope, and called Alexander, ^b strenuously enough destroyed the Simoniac heresy, and interdicted the ministers of the altar to cohabit with wives according to the statutes of the Canons with excommunication, and prohibited the laymen themselves by ban to hear the Offices of incontinent Clerics: and so prudently enough restrained the incontinence of the Clerics. But of this constitution the chief Author was Hildebrand, then Archdeacon of the Roman Church, most hostile to heretics.

[3] In the year 1073 Pope Alexander deceased at Rome: for whom the venerable Hildebrand, elected Pope he flees Archdeacon of the Roman Church, by the common counsel of all is sought to be constituted Pope. Which heard the Archdeacon himself, reputing himself unequal in strength to so great an honor, nay rather a burden, sought a respite for answering: and so escaped by flight, lay hid concealed some days at St. Peter in Chains. But at length scarcely found, and led by force to the Apostolic See, and compelled is ordained, he is ordained the hundred and fifty-ninth Pope on the seventh of the Kalends of May, and called Gregory VII: by whose prudence not only in Italy, but also in the Teutonic parts, the incontinence of the Priests was restrained: namely what his predecessor in Italy prohibited, this he studied to prohibit in the whole Catholic Church.

[4] In the year 1074 Legates of the Apostolic See came into Germany to the King, for correcting the morals of the King himself: into whose hands the King himself committed himself under a pledge of correction, and most firmly promised his help to the Apostolic Lord for deposing the Simoniacs. He makes Henry and the Counselors promise amendment, The Counselors of the King also all, that they would restore the goods of the Churches unjustly acquired, promised under oath before the same Legates, inasmuch as they had bought the same goods from the Simoniacs, by their counsel helping the unworthy to Ecclesiastical honor. These things being so disposed the Legates of the Apostolic See returned.

[5] he deposes the Bishop of Bamberg. In the year 1075 Hermann the Bishop of Bamberg, accused by his Clerics for the Simoniac heresy, is deposed by the Pope: to whom Rudbert is substituted. Pope Gregory in the first week of Lent gathered a Synod at Rome: in which he examined the cause of the Bishop of Speyer, but a Simoniac: who on the very day, he excommunicates the Bishop of Speyer, when the cause was examined at Rome, that is, the VI of the Kalends of March, was made sick at Speyer; but then the IV of the Kalends of March, miserably expired, when also from Pope Gregory he received in the Roman Synod the definite sentence of his damnation. he deposes the Simoniacs In the same Synod it was decreed by Pope Gregory, that Clerics, having gained any grade and office of the sacred Orders for price, henceforth should not minister in the Church, nor should anyone retain a Church acquired for price, nor henceforth be it lawful for anyone to sell and buy a Church. Then that they should cease from the Clerical office, and the fornicators: whoever show themselves reprehensible through incontinence. Likewise that the people by no means receive the offices of Clerics, whom they perceive to contemn the aforesaid Apostolic institutions.

[6] In the year 1076 King Henry, through the Simoniac heresy, did not cease to defile the holy Church: namely by investing Bishoprics, Abbeys and other things of this kind for price, and among other crimes also by communicating with the excommunicated. he is led away captive, A certain Cincius, a Roman citizen, seized Pope Gregory, celebrating the solemnities of the Masses on the day of the Lord's Nativity: whom thus seized a certain one of the soldiers of the same Cincius destined to kill: but when he brandished the sword over his head, seized by too great terror he fell, nor could he complete the begun blow. But Cincius led the Pope captured into his tower: he is freed: which afterward immediately is utterly dilapidated by the Romans, and the Pope is prudently rescued, who also scarcely obtained life from the Romans for his captor. But when the King, he cites King Henry: now long since often forewarned by the Pope, would not correct himself, and the Pope profited nothing in admonishing; at the last he mandated to him, that in the next Roman Synod he would excommunicate him, unless

he should come to his senses: which legation on the Octave of the Lord's Nativity came to the King. Whence the King, a colloquy being made in Septuagesima at Worms, and another in Lombardy at Piacenza, made all whom he could abjure the obedience to be exhibited to the aforesaid Pope: and an embassy being sent to the Roman Synod, which was celebrated in the next Lent, contumaciously commanded the Apostolic one himself to descend from the Apostolic See. But his envoys most basely treated in the Synod, scarcely escaped from the Romans the Pope helping. But the King himself, the Synod judging, he deprived of the fidelity of men, of the Kingdom, and of communion, and deprives him of kingdom and communion with those adhering to him: and absolved all sworn to him for the kingdom from their oath. All the Bishops, who had spontaneously favored the King against the Pope, he deprived of office and communion: but to the rest, who unwilling were present at the same conspiracy, he gave a respite until the festivity of St. Peter … William the Bishop of Utrecht, having reviled much against the Apostolic one, by a sudden death without Ecclesiastical communion, after Easter is punished. Now almost all the Princes of the Kingdom had sequestered themselves from the communion of Henry. In the month of October therefore a colloquy at Oppenheim is gathered by the Princes of the Kingdom, at which the Legation of the Apostolic See was present. There Henry, on the then next Purification of St. Mary most firmly promised to present himself to the Lord Pope at Augsburg: for thither also he himself with the Princes of the Kingdom invited the Apostolic Lord.

[7] In the year 1077 King Henry, distrustful of his own cause, and therefore fleeing the general authority, he absolves the same feignedly repenting, furtively entered Italy against the Pope's precept and the counsels of the Princes: and met the Apostolic one, tending to Augsburg on the appointed day, before the Purification of St. Mary at Canossa: where also from him by the simulation of unheard-of humiliation, as best he could, not of the Kingdom, but of communion only the concession he scarcely at length extorted: a sacrament however being first given, that concerning the crimes objected he would satisfy to the judgment of the Pope; nor would he consent to inflict any trouble on the Pope or any of his faithful anywhere going and returning. But this oath he did not observe even fifteen days, the venerable Bishops Gerald of Ostia and Anselm of Lucca being taken. Whence also the Pope, Legates being sent, declared to the Princes of the Kingdom, and again reprehends him a rebel: that he had profited little in this, that he had received him into communion, since the Simoniacs and excommunicated were no less then fostered by him than at first. These things therefore heard, the Princes of the Kingdom, a general Colloquy at Forchheim being held the third of the Ides of March, sublimated the excellent Rudolph the Duke for King to themselves: whom on the seventh of the Kalends of April, where that year the middle of Lent occurred, they crowned. But the very great snow, for whom Rudolph is created King: which that year so long covered the whole land, in the election of the new King at length began to be dissolved. But on the day of his consecration, by the suggestion of the Simoniac Clerics, a very great sedition arose at Mainz: so that they even wished to burst into the palace, and to kill the most religious Clerics and Monks. But the right hand of God so protected the Soldiers of the new Prince, though unarmed, that they lost not even one of their own; but of the adversaries more than a hundred, partly by iron partly by water, were slain. To whom also for homicides of this kind such penance was imposed by the Legates of the Apostolic See, that each should either fast forty days, or once feed forty poor, nor however as homicides avoid Ecclesiastical communion.

[8] King Rudolph, after his consecration withdrawing into Swabia, subjugated the Kingdom to himself. Meanwhile Henry tarried in Lombardy: to whom Cincius the Roman citizen, leading with him the venerable Bishop of Como captured, by name Reginald, came to Pavia: inasmuch as wishing to be remunerated by Henry, because in his service he had now captivated this Bishop, Cincius is punished by a sudden death, and in the past year the Apostolic Lord. But there forestalled by a sudden death, he received due remuneration: which he did not fear to merit by so many sacrileges. Henry, the promotion of Rudolph heard, implored the help of the Pope against him, although he still permitted the abovesaid Bishop of Ostia to be held in captivity. Whence also the Pope answered him, that he could not satisfy his interpellation, as long as with him St. Peter in his Legate was held bound. His supplication therefore frustrated, he turned his mind to tyranny: nor did he now think to obtain the Kingdom through justice, but through violence. But King Rudolph at Augsburg celebrated a most glorious Easter with the Legates of the Apostolic See: of whom one, the most religious Abbot Bernhard, is directed to Rome: but captured and plundered by Udalric the Count of Lenzburg, an accomplice of Henry, he remained almost half a year in captivity: whom the Abbot of Cluny scarcely at length rescued from the hands of Henry … The Bishop of Vercelli, as also the Bishop of Vercelli. the Chancellor of the deposed King, with all his followers appointed a general colloquy about the Kalends of May, at Roncaglia: that, if in any way he could, he might depose Pope Gregory: but he himself at the same term, without Ecclesiastical communion, alas! miserably laid down at once his life and his Bishopric, in which he had with nefarious presumption determined to depose the Pope. Not long after his death the Prefect of the City of Rome, The Prefect of the City being slain is famous for miracles, the unwearied soldier of St. Peter against the schismatics, is cruelly slain by a certain abettor of Henry: at whose body in a short time more than twenty miracles happened, as we have learned by the relation of faithful men. ^e Imbrico the Bishop of Augsburg, the Bishop of Augsburg divinely punished who in the past Easter swore fidelity to King Rudolph, caring nothing for the perjury, adhered to Henry coming: and at that place on a certain day making Mass, the wretch imposed this condition on himself, that the perception of the sacred Oblation might come to him for judgment, if his Lord Henry unjustly usurped the Kingdom for himself. After this rash perception, for the little time that he survived up to death, he never raised himself sound from his bed. For about the Kalends of July, he died without Ecclesiastical communion. Likewise ^f Sigehard, the Patriarch of Aquileia, and the Patriarch of Aquileia. coming with armed hand in aid to Henry against the ban of the Apostolic one, is turned into madness at Regensburg, and from the very journey is intercepted by a sudden death: and so he was carried home, not without some funerals of his own, dead in body and soul …

[9] The Pope charged each King on the part of St. Peter, that they should make truces with each other, St. Gregory appoints a respite, and not impede his coming to the Teutonic parts for settling the strife, but should furnish due counsel and help for this journey to him. But to his Legates, who still tarried in the Teutonic parts, he charged, that of the two Kings they should excommunicate that one, who would not obey the aforesaid legation: and has Henry, spurning it, excommunicated, but the obedient one, on the part of St. Peter, they should confirm in the Kingdom: which also not long after was done: namely on the day following after the festivity of St. Martin at Goslar, Henry for disobedience being again excommunicated, Rudolph for obedience being sublimated to the Kingdom. For Henry deigned neither to receive the aforesaid legation of the Pope, nor intended his mind to the composing of a truce, but to the cruelty of tyranny.

[10] In the year 1078 Henry again complains to the Apostolic See of his, as it were unjust, damnation: whence Pope Gregory, a Council being made in the month of March (in which Council an exception was made of certain persons from the Henrician excommunication, and this indeed for a time, that is, of wives, sons, who then spurning the colloquy for peace servants, and the rest, who not knowingly, at least not willingly are associated with the excommunicated) again destined fit Legates, who a general Colloquy being made should justly determine the cause of the Kingdom: and damned by synodal sentence all, whoever should impede, that the Colloquy be not made. Which Rudolph most willingly wished to be made: but Henry, as best he could, did not cease to impede. For against the Apostolic precept, a very great multitude of the flagitious being gathered, he prepared an expedition into Saxony: whom King Rudolph at Mellrichstadt met with an army, fights unhappily. and that one being put to flight he himself obtained the field of victory the VII of the Ides of August. Yet there fell on the part of Rudolph ^g Wecel the venerable Bishop of Magdeburg, and the Bishop of Worms ^h was taken. But an infinite multitude on both sides fell, more however and more excellent on the part of Henry. But another Council being made at Rome the X of the Kalends of December, Gregory celebrates a Synod at Rome: against Berengar the Legates of each King, although not with the same truth, swore in the Synod, that their Lords would not impede the colloquy, to be established for the cause of the Kingdom. Whence also the Pope on that occasion could not judge between them, although he well knew, to which party justice more favored. In that Synod Berengar the Canon of Angers, that he might come to his senses from his heresy, is synodally summoned, and to him a respite until the next future Synod is given.

[11] In the year 1079 Pope Gregory gathered a Synod at Rome in the month of February: in which Berengar, now a third time convicted, abjured and anathematized his heresy. In the same Synod Henry the Patriarch of Aquileia swore to the Pope, and the fornicating Clerics. that he would henceforth communicate with no one, whom he should know to be excommunicated by the Pope. In this Synod the Pope deposed Presbyters, henceforth lapsed into fornication, without hope of recovery … The Legates of King Rudolph proclaimed upon Henry, because he did not cease to confound the whole Kingdom, and to trample the holy Church. Again therefore the Pope destined his Legates, for determining the cause of the Kingdom, to the Teutonic parts, namely the venerable Peter the Bishop of Albano … with whom Udalric the Bishop of Padua is destined on the legation. where the Legates of each King were heard. But the Legate of Henry made the Legates of the Pope, before they departed, secure by oath in the same Synod concerning the conduct and obedience of his Lord. Likewise the Legate of Rudolph swore in the Synod concerning the obedience of his Lord. The Legates therefore of the Apostolic See coming into the Teutonic land, indubitably proved the obedience of Rudolph and the disobedience of Henry: which also afterward, when they returned, they protested to the Pope by living voice.

[12] In the year 1080 Pope Gregory gathered a Synod at Rome in the month of March, St. Gregory deposes and excommunicates Henry, to which from the Teutonic parts the aforesaid Legates of the Apostolic See returned, and reported the all-manner obedience of Rudolph, and the disobedience of Henry to the Apostolic Lord: whence he himself at the end of the Synod deposed Henry, and anathematized him with all his abettors, and confirmed Rudolph by Apostolic authority in the royal dignity. Whence his rival, a multitude of schismatics or excommunicated being gathered, at Brixen abjured the legitimate Pope; this one creates an Antipope. and Guibert formerly Bishop of Ravenna, but now for three years irrecoverably deposed and anathematized by Pope Gregory, chose for himself not as Pope, but as heresiarch. Then a Convention being made at Mainz, he made the same election be confirmed by whomever he could. But now in the middle of October, Henry again preparing an expedition into Saxony, is put to flight by the soldiers of Rudolph by a journey of one day, although in the same encounter King Rudolph of pious memory fell … In these times Henry the whole of Italy

so disturbed, that no one could securely go to the Thresholds of the Apostles, who did not first abjure, that he would not be one to lodge with Pope Gregory.

[13] by whom Gregory besieged at Rome In the year 1081 Henry, after the death of King Rudolph, came to Verona at Easter: and thence to invade Rome, with his not Apostolic, but apostate Guibert, inasmuch as one more than once perjured and anathematized of the Apostolic Lord, having set out, but soon returned. At the same time the Princes of the Kingdom of the Teutons, namely Archbishops, Bishops, Dukes, Marquises and Counts, a Convention being made, chose for themselves Hermann a noble man for King.

[14] In the year 1082 Henry into Italy, his apostate Guibert being taken, again about to invade Rome sets out, a multitude of schismatics being summoned: and there having tarried that summer, he labored almost in vain, because not even on this occasion did the Romans permit him to enter. He wished also to put fire into the house of St. Peter through a certain traitor, but the mercy of God protecting he could not: for he thought that he would unexpectedly burst the gates, he stops the fire with the sign of the Cross. if the Romans, the bulwarks abandoned, should run together to extinguish the fire: but the Apostolic Lord met this craft. For the fire first seen, he transmitted all the Roman soldiers to defending the helm; and he himself alone, relying on the confidence of St. Peter, the sign of the Cross being made against the fire, did not permit the fire to advance further. Therefore Henry, the venerable Bishop ⁱ of Sutri and certain others being captured, and his apostate Guibert being left in the city of Tivoli to infest the Romans, himself returned to Lombardy.

ANNOTATIONS.

CHAPTER II.

Deeds done in the last two years. Death, burial.

[15] Guibert the Antipope is enthroned. In the year 1083 again Henry, with a multitude of schismatics or excommunicated, before Pentecost, sets out about to assail Rome: and so enthroned Guibert of Ravenna, the perjurer, deposed and anathematized, at St. Peter; not through the ^a Bishops of Ostia, and Albano, and Porto, who have this privilege that they also consecrate the Pope; but through the ^b Bishops of Modena and Rimini, inasmuch as now for many years deposed and anathematized. Forthwith therefore near St. Peter a certain little hill, by name Palatiolum, into a castle he erected; and set upon it many soldiers, that they might assail the Romans, who by no means permitted him to enter the Transtiberine regions of the city. Yet many of the Romans had consented, partly induced by price, partly seduced by many promises, but all equally now too much wearied by the three-year assault. What more? Almost all the Romans, except the Prince of Salerno, approved this, that Pope Gregory should gather a Synod in the middle of November at Rome; the statutes of which Synod concerning the cause of the Kingdom, neither Henry nor the Romans, nay rather no one at all might be allowed to prevaricate. Henry also made security by oath to those about to go to that Synod and to return: whence also the Pope by his letters called all the religious Bishops and Abbots to the Synod. the soldiers of King Henry divinely punished by death. Henry therefore returned to Lombardy, his soldiers, whom he left in the castle near St. Peter, a sudden death invaded almost all. Among whom also Udalric Goscezehim without Ecclesiastical communion, alas wretch! perished, the author of this schism and kindler of the conspiracy. But of the four hundred soldiers, who were left in that castle for guard, scarcely thirty escaped the sword of St. Peter, as they say, their life being granted: but the castle itself was utterly leveled to the ground by the Romans. Henry therefore (his man of Ravenna meanwhile transmitted to Ravenna) set out to the aforesaid Synod, whither also the Legates of the Teutonic Princes ought to have gone; but they were captured by Henry on the way at ^c Forum Cassii about the feast of St. Martin, A Synod is gathered at Rome: although he had promised security by oath to all seeking that Synod: whence also the Romans began to murmur many things against Henry. But there were most religious Monks and Clerics, whom he made to be tortured in captivity: with whom also Otto the venerable Bishop of Ostia captivated, namely transmitted to him from the Apostolic See: yet many of the Frankish both Bishops and Abbots came to that Synod. But the better Bishops and more necessary to the Apostolic Lord, that is ^d Hugo of Lyons, Anselm of Lucca, Reginald of Como, were specially prohibited by Henry from coming to the Synod. Yet the Lord Pope solemnly celebrated the Synod for three days: and, that he should not specially anathematize Henry again, was scarcely entreated by the Synod: yet he excommunicated all, whoever should in any way impede anyone coming to St. Peter and the Pope.

[16] But now the term came, at which the Romans, the Pope not knowing, had sworn to Henry that they would bring this about, The Romans treat of crowning the King: that Pope Gregory should crown him, or another whom they themselves should elect, him being expelled. Which oath, although it had been made in the past summer, yet lay hid from all the intimates of the Pope almost up to the term. The term therefore coming, the Romans manifested to the Pope concerning the oath, saying that they had sworn this, not that the Pope should solemnly crown by royal unction, but only simply that he should give him the Crown. The Pope therefore assented to their wishes, that he might absolve them from the oath, namely that he would give the Crown to Henry, if he wished with justice, but if not with malediction. Whence they mandated to Rome, that he should come to receive the Crown with justice if he wished; but if not, from the castle of St. Angelo by a rod let down to him by the Pope he should receive it. But Henry refusing both, they directed another Legate to him, but Henry not accepting the conditions, that they had sworn, nor were they liable to be detained by that oath: therefore to the Lord Pope much more firmly, than before, they adhered with counsel and help. But Henry much more urgently labored, to apply them to his party, now by threatening, now by promising; and tarrying much time around Rome, watched over this business. But now for seven years the whole Roman Empire labored with civil war, with the too great dissension of schism, all things are wasted with iron and flame. some favoring the Apostolic Lord, others Henry, and on this account on both sides miserably devastating the whole Kingdom with plunder iron and fire. Very few Catholic Bishops on the part of the Apostolic one remained: who expelled even from their own Sees, were not permitted to provide for their Flocks. Wherefore almost all the religious, whether Clerics or laymen, declined evils of this kind in some hiding-places of monasteries: namely lest they should behold the devastation of the holy Church, which they could in nothing aid: for it seemed better to them, that at least they should save themselves by hiding; than by laboring in vain for others, perish with the same.

[17] In the year 1084 Henry wintered in the bounds of the Romans, and there awaited his Guibert of Ravenna about to come to Rome, that by him he might be crowned at St. Peter, because he could not bend Pope Gregory to this, that he would crown him, unless legitimately reconciled. That one with his Guibert In these times the Emperor of Constantinople transmitted very great money to Henry formerly King, that he might assail with war ^e Robert Wiscard the Duke of Calabria and Apulia, a sworn soldier of the Lord Pope, in vengeance of the same King … But Henry, the money received, expended it not on an expedition against Robert, which he promised by oath; but on conciliating to himself the Roman crowd: by whose help he entered the Lateran palace on the fifth feria before Palm Sunday, with his man of Ravenna Guibert. But the noble Romans, he occupies the Lateran palace: except very few, held with the Lord Pope Gregory, who also gave him forty hostages; but the Pope betook himself into the castle of St. Angelo, and obtained in his power all the Tiber bridges and the firmer fortifications of the Romans. On the day of the Lord's Resurrection Henry, from his heresiarch of Ravenna, and crowned by him, received a Crown, not of glory, but of confusion … For that man of Ravenna was Archbishop, and had sworn all-manner obedience to the Roman Pontiff, which also for some time he faithfully executed; but not long after the oath being spurned, he is raised with singular contumely against the Apostolic See: whence by the Apostolic See and by the Bishops of the whole Church in the Roman Synod, after canonical respites, he is irrecoverably deposed and anathematized: nor this once, nor in one Synod, but in all the Synods, as many as in six years were celebrated at Rome … Wherefore also Henry crowned by him, there is no doubt to have inherited his damnation; similarly also all, whoever usurped anything, which was to be received from the Lord Pope, as if received from the aforesaid heresiarch. But Henry tarried in the Lateran palace with his man of Ravenna, nor was he permitted by the faithful of the Pope to pass through the city to St. Peter: but in that very Paschal week he assails the faithful, in which encounter he lost almost forty between the dead and the wounded (for the rest fled) but on the part of the Lord Pope not one fell.

[18] Robert Wiscard, the Duke of the Normans, in the service of St. Peter, he is compelled by Robert Guiscard to withdraw. after the Kalends of May invaded Rome with armed hand; and Henry being put to flight he utterly despoiled the whole City, rebellious to Pope Gregory, and consumed the greater part of it with fire, ^f because the Romans had wounded a certain soldier of his. Then hostages being received from the Romans, and reserved in the castle of St. Angelo, which they call the house of Theodoric, he himself about to return to recover the land of St. Peter, again Gregory excommunicates the King in a short time recovered very many castles and cities for the Lord Pope. But Henry not availing to resist Robert, returned hastily enough to the parts of the Teutons … But the Lord Pope a Synod being gathered, again promulgated the sentence of anathema upon Guibert the heresiarch and Henry and all their abettors: which also on the past feast of St. John the Baptist now in doubt he made at Rome, when Henry still tarried there. This sentence the Legates of the Apostolic See, namely Peter the Bishop of Albano in France,

Otto the Bishop of Ostia in the land of the Teutons everywhere divulged. The Bishop of Ostia also when he tarried in Germany, ordained a Catholic Pastor for the holy Church of Constance now long widowed, namely Gebehard, the son of Duke Berthold … the eleventh of the Kalends of January he consecrated Bishop, whom the day before, that is on the feast of St. Thomas, with other Clerics he made Presbyter: among whom also the writer of these Chronicles in the same solemnity he ordained Presbyter, and granted him power to receive penitents by Apostolic authority …

[19] In the year 1085, now omnipotent God, not wishing his servant Pope Gregory to labor longer, and he dies at Salerno, nay rather wishing to remunerate him worthily for his labors, called him from the prison-house of this life. For having been for some time gravely sick in body, but in the defense of justice most firm unto death, at Salerno he closed his last day. At whose death all the religious of either sex, and especially the poor, grieved: for he was the most fervent institutor of the Catholic religion, and the most strenuous defender of Ecclesiastical liberty. He was unwilling indeed that the Ecclesiastical order should lie subject to the hands of laymen, but should be preeminent over them both in sanctity of morals, and in dignity of order. Which cannot lie hid from him, whoever shall diligently read through the Register of the same Apostolic one. But after he had legitimately contended in the governance of the Apostolic See, nay rather of the whole Church, and is buried, twelve years and one month; at length withdrawn from this light in the year of the Lord's Incarnation 1085, in the VIII Indiction, the VIII of the Kalends of June, there is no doubt that he received the βραβεῖον prize of the supernal vocation, buried at Salerno in the church of St. Matthew, which he himself in the same year dedicated.

ANNOTATIONS.

OTHER PONTIFICAL ACTS

From the Manuscript census-book of Cencius the Chamberlain, afterward Honorius III, collated with the Manuscript of Nicholas Cardinal of Aragon.

Gregory the Seventh, Roman Pontiff (St.)

BHL Number: 3654

FROM THE MANUSCRIPT OF CENCIUS.

CHAPTER I.

The election of Gregory; the machinations of Cencius the Roman and Guibert of Ravenna punished; the insolence of Henry advanced to the deposition of the Pontiff chastised.

Gregory VII, by nation a Tuscan, by country a man of Soana, of the town Ronaco ^b, from his father Bonitus, sat XII years, Demanded by popular acclamation, one month, four days. Pope Alexander being dead, and honorably entombed in the Lateran church, while Hildebrand the Archdeacon was still occupied in his obsequies, suddenly there was made in that very church a very great concourse of the Clergy and People of Rome, crying out and saying, Blessed Peter has chosen Hildebrand the Archdeacon. Which heard the same Archdeacon was terrified, and as it were rapt out of himself ran to the pulpit, desiring to calm that fremescent ^c people and to draw them back from their intention. But Hugo Candidus the Cardinal, when he knew indubitably that the votes of all had come together upon the same Archdeacon, more quickly ran to the people; and addresses them in this manner, saying: Behold, dearest Brethren, you know and indubitably recognize, that from the days of Blessed Pope Leo, this Archdeacon, as a prudent and proved man, greatly exalted this most sacrosanct Roman Church, and freed this city from imminent perils: whence, because we cannot find a fitter one for the governance of the Church and the defense of the City, and enthroned, We the Bishops and Cardinals in the name of the Lord, unanimously choose him for us and for you as Pastor and Bishop of your souls. And forthwith, ^d the whole of the People and Clergy acclaiming, holy Peter chose the Lord Gregory Pope, clothed in a red chlamys (as is the custom) and marked with the Papal ^e miter; unwilling and mourning, in the chair of Blessed Peter he was enthroned.

[2] But on the next day debating within himself with anxious mind, to how grave a peril he had come; he began to be agitated, and to grieve too much: but when he had not found another excuse for relinquishing the Papacy; he speedily destined messengers to King Henry, Henry the Emperor commanding, he is consecrated. through whom he both disclosed to him the election made of him, and more attentively besought him not to give assent: that if he should not do so, it was certain to him, that he would in no wise tolerate his graver and manifest excesses unpunished. But the King, when he knew the truth of the election, gave assent to his election: and immediately transmitted Gregory the Bishop of Vercelli, Chancellor of the Italic Kingdom, to the City, that by Royal authority he might confirm the election itself, and study to be present at his consecration: which was done without delay: for both within the octaves of Pentecost he was ordained Presbyter, and on the Birthday of the Apostles consecrated Roman Pontiff. The fullness of Apostolic dignity therefore received, Legates being sent by him to the King, he kindly and paternally admonished the same King, that he should show himself a devout and subject son to his Mother the holy Roman Church; and should altogether desist from the selling of Bishoprics and Churches: to effectually prosecute which pious work he studied to transmit his mother Agnes ^f the Empress, together with Gherard of Ostia, Hubert of Praeneste, and R. ^g the Bishop of Como: who the legation of the same Pontiff being undertaken passing as far as Bavaria, came together to the King's presence. The Legates themselves therefore affectionately received, and treated with due honor, when for very many days the King heard mildly and patiently the words of holy admonition concerning his amendment; they are however prohibited from gathering a Synod, he scarcely removed five noble men his familiars, excommunicated by Pope Alexander, from his consortium and society, but by no means permitted the Legates to celebrate a Synod in that region; alleging through ^h Lemar the Bishop of Bremen, that the vicariate of the Roman Pontiff had been granted to the Archbishop of Mainz in Germany, as is contained in the ancient privileges of his Church. To whom the Legates of the Apostolic See thus answered: Concerning the office of Legation of the Venerable Brother it ought to be certain to thee, that neither canonical authority nor ecclesiastical custom holds, that it should extend beyond the death of the Roman Pontiff who had given it. Moreover, as is contained in a certain Chapter of the first Pope Leo, yet they are honorably sent back the Roman Pontiff so commits his vicariate ⁱ to Bishops, that they are called into part of the solicitude, not into the fullness of power. But that we may come briefly to the end of this controversy, the Synod by this sagacity being disturbed, and the same Bishop of Bremen for disobedience and rebellion being suspended from the Sacerdotal office, the Legates honored by the King with ample gifts, with his grace and benign answer, returned safe to the Roman City.

[3] But a few days having rolled by, Hermann the Bishop of Bamberg, who had come to Rome for the reception of the ^k Pallium, convicted of Simony in the sight of Pope Gregory, incurred deposition of the Episcopal and Sacerdotal office, Guibert of Ravenna coming to the Synod, and in his place by the mandate of the same Pontiff another is substituted: concerning the Prelate of Constance ^l also the same was done. Meanwhile suspecting nothing evil of King Henry the Roman Pope Gregory, convoked a general Council, in which Guibert of Ravenna, with an immense multitude of Bishops of divers Provinces, sat. Moreover also the excellent Countess Matilda, Azzo the Marquis ^m, and Gisulf the Prince of Salerno were not wanting to the same Council: but among the other acts of that Council the Normans and Robert Guiscard were excommunicated. The Council therefore being dissolved, and the rest returning to their own, who had been convoked; Guibert of Ravenna with Pope Gregory, in guile, inasmuch as one who now panted after the Papacy, remained. And since it is wont to be proper to each one, that of whatever kind he himself is, he wishes others also of such kind to be joined to himself; whomever in Rome he found criminal and adverse to the Pontiff, by gifts or promises he studied to make favorable to himself and sworn: among whom that most wicked man Cencius, the son of the Prefect Stephen, of whom above ⁿ we made mention, he acquired as friend and secretary, and with him wickedly armed himself against his Father. This one among other evils, which he had done with impunity, from which afterward Cencius captures the Pontiff, had constructed a lofty tower above the bridge of St. Peter, and continually extorted from those passing by a new ^o toll. This one, odious to God and men, on the most sacred night of the Lord's Nativity, the Vicar of Christ himself the Lord Pope Gregory, celebrating the solemnities of the Masses, from the altar of the holy Mother of God, which is called at the Manger, with sacrilegious daring snatched; and with his accomplices presumed violently to carry off to the aforesaid tower. Whence the whole of the Romans in wrath for the invasion of their Pontiff vehemently burned, not with impunity. and in that same night strictly besieged him in the same tower. But morning being made the Romans, both utterly destroyed the tower, and would have atrociously slaughtered the sacrilegious one, had not the blessed Pontiff the disciple of the good Master freed him from the peril of death. Which done, about to celebrate with the Brethren, and other faithful of the Church a banquet according to custom, he returned to the Lateran palace. But on the second day after Easter, the Roman people condemned the same Cencius with all his accomplices in their own goods, and forever excluded him from the Roman city.

[4] But after these things the abovesaid Guibert craftily sought license of returning to Ravenna from the Lord Gregory, Guibert returned to Ravenna, that he might the more opportunely injure him, whom he fraudulently showed that he loved. For when he came to Ravenna, the oath set aside which in his consecration he had made to Pope Alexander and his successors, he conspired with Theobald of Milan, and other stiff-necked Bishops of Lombardy, and secretly exercised sedition against his Pastor. Whence it was done, that the expedition, which the Pontiff through Duke Godfrey and his illustrious wife the Countess Matilda and other Nobles, openly defects, had stirred up against the Normans and the rest of the enemies of the Church, from Lombardy, was disturbed and broken to the detriment of the Church. Through Hugo Candidus also, he studied in every way to instigate King Henry and Robert Guiscard against the same Pontiff,

just as an apostatical man full of all guile and malice, who now a second time did not blush by any means to return to apostasy. and therefore is excommunicated. At the same time the Lord Gregory about the middle of Lent celebrated a Council, in which the often-said Guibert, because being called he contemned to come, he suspended from the Episcopal office as a perjurer, and the same Hugo Candidus, according to the Apostle's saying, A heretic man after the first and second admonition avoid, he perpetually sequestered from the Church. Tit. 3, 10

But while these things were being done in Italy, Henry, elated by victory over the Saxons, the Saxons strongly rebelled against King Henry, namely on this occasion, because he was endeavoring to impose on them an unbearable burden: whence it happened that the King, with a strong hand and a heavy multitude, unexpectedly entered Saxony: but since he invaded them unprepared, he had a victory, although a most bloody one. For indeed, as was said by the prudent, five thousand men on the part of the King fell in that battle: nevertheless because he could not subjugate the same Saxons to himself, the King as if victorious returned to [p] France. Immediately an immense multitude of Bishops being convoked, he did not give thanks to God for the victory obtained, but his heart was lifted up, and exalting himself too much above himself, he burst forth into so great audacity and madness, that his Father Pope Gregory, who had held the Apostolic see for three years in peace, by the counsel of the impious he presumed to abdicate, and to expel from the Church as far as in him lay he gave his labor and zeal according to his strength. [q] He decreed also, and firmly constituted, that no one henceforth Bishop, or Abbot, he presumes to abdicate Gregory: or Duke, or other principal person, should in any way obey the same Gregory as Pope.

[5] But that he might be able effectually to fulfill this pernicious disposition, he transmitted a certain Roland of Parma a detestable Cleric, and other execrable men, with his letters to Rome, that they might briskly and intrepidly prosecute the cause itself. Who the nefarious legation being undertaken, proceeded as far as the city: and coming to the Pontiff then sitting in Synod, first presented the King's letters, and consequently through the mouth of the same Roland, with too great pride and contumacy, which matter being heard from his legates; spoke in this manner: Our Lord Henry the King has sent us, by the counsel of his Bishops and Princes, that those things which he has newly determined concerning the state of the Church and irrevocably established we may publicly demonstrate to you, and effectually prosecute. Hence it is that we charge, and by the authority of the King by charging mandate to thee Gregory, that thou descend without delay from the Apostolic See, and henceforth, as thou lovest thy life, by no means intromit thyself in the Papacy. But to you Bishops and Cardinals in the same manner we enjoin, that you hasten to receive a Pontiff to the presence of the same King. Which blasphemies heard, against that reviler of the Pontiff the whole Synod so vehemently burned, that had not the pious meekness of Blessed Pope Gregory interposed itself, the faithful of the Church would have slaughtered him with stones. But on the next day letters were brought to the Pontiff from the Ultramontane Bishops, in which they confessed that they had erred, and too much offended: they sought also pardon, and firmly pledged to observe henceforth all obedience to him. So scarcely the tumult being calmed, the Synodal treatise proceeded in tranquillity: deservedly he himself is excommunicated and abdicated, but when the time now urged of dissolving the Synod, the Pontiff a more useful counsel being held with a hundred and ten Bishops, brought forth the sentence of excommunication upon the same King, who attempted to rend the unity of the Church, and charged that the sentence itself be firmly observed until condign satisfaction. Which ought to be esteemed by no one neither reprehensible, nor new: since it would by no means differ from the sanctions of the holy Fathers, and by several Roman Pontiffs this very thing is found to have been done even for lesser causes.

[6] For in the Council of Chalcedon, ^c in the presence of six hundred Bishops, concerning Dioscorus of Alexandria it is thus read: Since according to his prior excess he greatly transcended iniquity (for he had presumed to dictate a sentence of excommunication upon the most holy Pope Leo) Anatolius the Bishop of Constantinople said, Dioscorus is not to be condemned for the faith, but because he made an excommunication against the Lord Archbishop Leo. Is it read there that an inquisition was made, whether justly or unjustly, Dioscorus had been excommunicated? Not at all: but therefore, because when he was inferior, he attempted to provoke a greater by any injuries whatever. In the eighth Synod therefore among other things it is thus read: We have defined that absolutely no one of the powerful of the world should dishonor any of those who preside over the Patriarchal Sees, or expel him from his own throne, but judge them worthy of all honor and reverence; especially the most holy Pope of elder Rome; nor should anyone against the Roman Pontiff fold together or compose circumscriptions and words, as of certain defamatory crimes, which lately Photius, and long before Dioscorus did. But whoever shall have used so great boastfulness, and audacity, that according to Photius and Dioscorus, in writings, or without writings, he moves certain injuries against the first See of St. Peter Prince of the Apostles, let him receive an equal and the same condemnation as they: but if anyone enjoying any power of God or powerful, shall attempt to drive out the aforesaid Pope of the Apostolic Chair or any of the other Patriarchs, let him be anathema. Moreover it is most known and undoubted, that many of the Roman Pontiffs, even for lesser causes, not only excommunicated several Emperors and Kings, but deposed them from the Kingdom, and substituted others in their places. For Pope Innocent excommunicated the Emperor Arcadius, the son of the great Theodosius, because he was present at the deposition of John Chrysostom, which Theophilus of Alexandria together with the other Eastern Patriarchs by the consent of other Bishops without the assent of the Roman Pontiff had dictated, and annulled their deposition; but the most mild Emperor, as soon as he knew the deed, was not a rebel, but humbly sought pardon and obtained it. Pope Constantine excommunicated the Emperor Justinian the son of Constantine, for the unbecoming reception of his legates: who afterward in the street of the city of Constantinople prostrated at his feet with the kingdom, sought pardon so long until he obtained it. Pope Anastasius excommunicated the Emperor Anastasius, who speaking insolently of the Pope, in the very Palace struck by a thunderbolt perished. Gregory III not only excommunicated the Emperor Leo but also deprived him of the Kingdom. Pope Stephen deposed Charles the brother of King Pippin from the Kingdom, and substituted Pippin in his place. Nicholas also the Roman Pontiff excommunicated two Emperors at one and the same time; namely Michael the Eastern, on account of Ignatius the Bishop of Constantinople cast out from his See without the judgment of the Pope; and Lothair the Western, on account of the society of Waldrada his concubine. Blessed Ambrose also, not a Roman, but a Milanese Pontiff, excommunicated Maximus the Tyrant and the Emperor Theodosius cast out from the Church, as is not ambiguous. Who therefore unless out of his mind is ignorant, that the Royal power is subject to the Pontiffs? and who would believe himself alien from subjection to the Roman Pontiff, unless one who, his sins requiring it, did not merit to be numbered among the sheep of Christ? But now let us prosecute the order of the matter, which we began.

ANNOTATIONS.

c. Nicholas, often.

p. France here time and again is said for Franconia, taking this name more widely, so that it embraces also the vicinity.

q. Nicholas less rightly, for "victors."

r. In the first Action about 360 are named, nor are more afterward to be found: but that Synod was held in the year 451, and Anatolius subscribing the cause of the condemned Dioscorus, sets down, that he was disobedient to all the rules of the holy Fathers, and being canonically called a third time would not obey.

s. In the Chalcedonian of the year 870 Action 10 Canon 13 it is thus read: If anyone be carried away with so great audacity, just as Photius and Dioscorus, whether in writing or without writing, dare to cast certain ravings against the Chair of the Coryphaeus of the Apostles Peter, let him undergo the same sentence of damnation as they. The other things which are here alleged, as the following or preceding, where they are found I know not.

t. So rightly Nicholas; where in the book of Cencius it is wrongly read, Justinus the Emperor son of Constantine, who was no one, much less in the time of Pope Constantine; but this one we know in the year 710 was called to Constantinople by Justinian Rhinotmetus, and received with that humility which is here described; but the cause of this evocation Baronius thinks to have been no other, than that an end might be put to the controversy on account of the Canons, superadded to the fifth and sixth Synod.

u. Anastasius II, this one indeed wrote to the Emperor Anastasius an admonitory epistle, which see in Baronius the year 497: but he who excommunicated him was Pope Symmachus, as thou hast in the same Baronius at the year 502, number 29.

x. Gregory III bound Leo the Isaurian and all the Iconomachs with anathema, says Zonaras, and inhibited the tributes which up to that time were paid thence (that is from Italy) to the Empire, a treaty being entered with the Franks (as is to be seen in Baronius at the year 726 number 24) the obedience of the Emperor deserted, on account of his perverse opinion. When therefore Otto of Freising says, I read and reread the deeds of the Roman Kings and Emperors, and nowhere do I find any of them before this one (Henry) either excommunicated or deprived of the Kingdom by the Roman Pontiff, he shows that he speaks of those who reigned in the West, but not of the Greek Emperors, of whom that several were struck with anathema on account of heresy is certain.

y. Nicholas knowing that Charles the brother of Pippin, or rather Carloman, much before Pope Stephen was, was made a Monk of Cassino, substituted for these the name of Pope Zachary and King Childeric; wishing I believe Chilperic to be understood, the last of the Merovingian Kings, to whose deposition Zachary is said by some to have consented. As concerns Carloman, from Anastasius the Librarian we know, that being already a monk, and sent by Aistulf the King of the Lombards into France, to alienate his brother from bearing help to the Pope, and that one seriously transacting it, as he had been ill persuaded; by common counsel King Pippin and Pope Stephen placed him in a monastery there in France, according to that which he had vowed to lead a monastic life: and this could have given Cencius occasion of hallucinating, as if he had read there something about the deposition of Carloman made by the King.

z. Here Lothair the King (whence the kingdom of Lothair, afterward Lotharingia) is confused with his father the Emperor Lothair; and to him indeed excommunication was often threatened; against Waldrada also personally inflicted; he himself however by feigned penance declined it. Similarly against Michael the Stammerer beyond threats Pope Nicholas did not proceed, who in the year 867 ceased to live.

CHAPTER II.

The pertinacity of Henry, the election of Rudolph, the frustrated attempts of Gregory for peace.

[7] The Schismatics abdicating Gregory, Meanwhile when concerning the King's ban it resounded to the ears of the common people, the whole Roman world terrified by too great fear no little wavered: for the Italic Prelates and the Bishops of the Teutonic Kingdom over so great a dissension divided into parties, and Guibert being author at Pavia the contumacious Bishops of Lombardy after Easter came together into one: and there, imitating Photius and Dioscorus, presumed by diabolical instinct with sacrilegious mouth to excommunicate the Lord Pope of elder Rome. Which deed the Princes of the Kingdom attending to, began no little to doubt, whether they ought to contemn that excommunication, or reverently observe it: especially since in their law it is contained, that if anyone within a year and a day be not absolved from the bond of excommunication, he should lack all honor of dignity. Whence to their consultation prudent Bishops gave this answer, that, according to the statutes and examples of the holy Fathers, the Roman Pontiff can by no means be judged or excommunicated by anyone. Therefore the Princes themselves (since according to the malice of the urgent time they found nothing better) with Rudolph, and the Princes interceding for Henry, Welf, and Theodoric the Dukes, and other greater ones of the Kingdom confirmed by oath, that if the King would acquiesce in their counsel, they would effectually apply their endeavor, that Pope Gregory should come beyond the mountains, and absolve him from the bond of excommunication. Which done the King by his own mouth gave an oath, that at the coming of the Pontiff himself without evil device he would stand to his mandate: and consequently the Princes again swore in this manner, that if the King should observe what he had sworn, they themselves with him with a strong hand would set out to the city of Rome; and the dignity of the Imperial Crown being received from the Lord Pope Gregory, would descend with the army into Apulia and Calabria against the Normans, who then were adverse to the Apostolic See; and would restore that land, the Normans expelled, to Blessed Peter and the Roman Church. But if the King should deny to do this, from then the Princes themselves ought to have him neither for King nor for Lord. the Pope invited by them to a colloquy, Which things being duly completed and confirmed by oath, they sent the Archbishop of Trier to Rome, that he might make known to the Bishops and Cardinals what they had constituted concerning the settling of the discord between the Church and the Empire, and on this account should securely conduct the Roman Pontiff as far as the city of Augsburg. But that the Archbishop ^a himself was fraudulently, through the veiled cunning of the King, captured at Piacenza, and afterward scarcely freed, on account of the length of the history we omit to write.

[8] He advances as far as Vercelli, The venerable Pope Gregory therefore, the legation of so great Princes heard, although then a most grave winter pressed; lest so great a good, which was hoped for of peace, should remain through his negligence, with the same Archbishop undertook the difficulty of that journey, and proceeded as far as Vercelli. But he suspecting nothing sinister of the King's promise, suddenly it resounded, that the King himself by a most swift course had now crossed the Alps, and was hastening in hostile manner to meet the Pontiff. Which unexpected misdeed after the Bishop of Vercelli knew, although he was held the King's Chancellor, yet he faithfully intimated the truth of the matter to the Pontiff. Which heard and ascertained in truth, the Pontiff immediately turned his reins, and to the most safe castle of the Countess Matilda, but the peril ascertained he betakes himself to Canossa: the most devoted daughter of Blessed Peter, which is called Canossa, not slothfully hastened, and betook himself into safety with his Brethren. But the King, conscious of the perjury perpetrated, when he knew his guilt indubitably published, ferocity laid aside, like a cunning fox, put on the dove's simplicity; and even up to that castle, that he might merit to be absolved, did not cease to follow the Pontiff: in which place upon the snow and ice with bare feet for some days he stood, and most urgently demanded the grace of absolution. After many disputations therefore and various counsels, after satisfaction and the grace of absolution, the same Pontiff amid the solemnities of the Masses to the King, offering the Host of Christ, said: If with a good heart thou approachest, and there absolves the suppliant King. and what thou professest with thy mouth thou disposest to observe to me, may this sacred Body be to thee, as to the Apostles, unto salvation; otherwise thou shalt unworthily perceive it like Judas, and without doubt thou shalt eat judgment to thyself. And immediately he received him to the kiss, and after Mass ate with him with paternal charity: moreover he had the excommunicated who had come with the King absolved, and dismissed all in peace.

[9] but his simulation being detected, The circle therefore of the urgent year being run, although in face to the Pontiff the King seemed devout and obedient, in heart and work, as the effect of the matter afterward indicated, contrary to himself; and always was effectually in ambushes. For in nocturnal times, with Guibert and Cencius the Roman, a most wicked man, of whom we made mention above, and other enemies of the Church he spoke familiarly, and to their nefarious counsels lent favor. But when he saw that Pope Gregory could by no means be torn from the Castle of Canossa, he proceeded to tarry at Pavia, where he found the same Cencius dead by a most wicked death; whose execrable funeral the same Guibert with the other excommunicated pompously and lamentably celebrated. At the same time, when King Henry tarried in the parts of Italy, the Princes of the Kingdom at the Villa of Forchheim came together likewise into one, The Princes at Forchheim elect Rudolph: and unanimously chose Rudolph the excellent Duke for King to themselves, a man indeed of great counsel, and frequently experienced in arms, and exceedingly illustrious. Which when King Henry heard, he was no little moved, and burned vehemently into wrath. Nevertheless, as a cunning and sagacious man, he besought the Lord Pope Gregory through his messengers blandly and humbly, that he would soon subject the same Rudolph to excommunication. But the Pontiff a counsel being held, answered that he would gladly do this, if Rudolph being called by him would not render the reason of his deed: for it did not seem just or rational, that before he were summoned he should be punished with the sword of excommunication. By the occasion therefore of this answer he conceived the greatest indignation against the Pontiff; but because most grave businesses lay upon him, this being omitted, into France and Bavaria against Rudolph with a strong hand he hastened: on the contrary Rudolph, confident of his justice, hence wars arose between the parties, with the greatest spiritedness hastened to the conflict of the contest. What more? A horrible war being keenly committed on both sides, many thousands of men were slain on either side: but which of them prevailed is not held certain.

[10] But after this the Lord Gregory returned with honor to the city of Rome, and forthwith convoked a Synod; with great slaughter on both sides. in which were present the Messengers of both Kings, to whom the Pontiff strictly charged, that the Kings themselves before the coming of his Legates should not presume to fight; but a fitting place should be found by the Bishops of each party, in which before those Legates each party might securely avail to demonstrate its reasons. Which word although it pleased the Messengers themselves, yet the enemy of the human race impeding, it was disturbed; and again, sins requiring it, between the same Kings there was horrible fighting, where a very great multitude of brave men fell. Which cause when it came to the ears of the supreme Pontiff, for so great slaughter he vehemently groaned: but from the pious work which he had begun unwilling to desist, he again convoked a Synod in the next Lent: in which the Messengers of each party coming, Legates being sent to take cognizance of the cause swore by their own mouth, that the colloquy established by the Apostolic See was by no means disturbed by the fault of the Kings themselves. And therefore a deliberated Counsel the Pontiff studied to transmit to those parts the Venerable men Peter of Albano ^b, and Odalric ^c of Padua the Bishops, and the Patriarch of Aquileia ^d, for settling the evil of so great a discord: to whom he gave in mandate, that they should prohibit the same Kings from the encounters of wars, and a Synod being convoked should bid the Bishops and religious men to come to their presence.

Who the mandate received passed over to the King in Bavaria, they profit nothing. and showed him the counsel and will of his Father the Pontiff: but with him they could by no means effect, that in his Kingdom he should suffer a Synod to be celebrated, unless they bound King Rudolph without citation, neither confessed nor convicted, with the bond of excommunication. Which because the Legates did not presume to do, grieving that their fatigue remained without fruit, the business unaccomplished they returned to the city of Rome. Robert Guiscard is reconciled. But again between the same Kings there was keen fighting, and many thousands of men, especially of the Bohemians, were slain. Meanwhile the venerable Pontiff, the Messengers of Robert Guiscard, the excellent Duke of the Normans, being received, took the way toward Apulia after the octaves of Pentecost, and with him at Aquino held a colloquy. So a congruous satisfaction being received from him, first he absolved him from the bond of excommunication, and consequently received his fidelity and homage. But afterward now assumed into a special Soldier of Blessed Peter, he invested him with the Duchy of all Apulia and Calabria, through the banner of the Apostolic See.

ANNOTATIONS.

CHAPTER III.

The promotion of Guibert the Antipope: the flight of Henry from the City: the death of Gregory.

[11] At the same time also King Henry, lifted up in great pride, Henry having threatened Gregory with an Antipope destined the aforesaid Leimar of Bremen and Hermann the Prelate of Bamberg, stiff-necked men, to the Roman City: through whom he too insolently mandated to Pope Gregory, as if he had power over him, that he should by no means delay to excommunicate Rudolph adverse to him: that if he should not do this, he himself would acquire a Pope, who by ecclesiastical censure should coerce the insolence of his enemy. The venerable Pope, who for justice was ready to shed his own blood, looking not at the impudence of the words of the proud King, but at the mandates of the eternal Judge, the often-said Rudolph, alleging a just reason, would by no means anathematize, as he ought not: but the same King frequently admonished, and not coming to his senses from his excesses, and therefore again excommunicated, because he by no means permitted the legates of the Apostolic See to celebrate a Council in the land of his dominion, as disobedient and rebellious subjected again to excommunication; which things being so performed, the Legates with indignation returned to the King's presence, more urgently moving his mind to worse things, as men hateful to God. But the King when he knew himself by the sentence of the Roman Pontiff segregated from the consortium of the faithful, was made sad: but since by divers persons divers counsels were given him, placed in the doubt of anxiety, he was ignorant what he should rather choose. At length the sentence of the perverse Prelates and impious Princes prevailing, he disposed to celebrate a general Court at Brixen. in the conventicle of Brixen So there came together in that place very many seditious and infamous Bishops, with a multitude of Clerics and Princes, that to the detriment of the Lord Pope Gregory they might be able to order or establish some evil, that discord might be propped up between the Roman Church and the Empire in future times. So an execrable and detestable counsel being communicated, by the consent of the King himself, he adores Guibert elected. they elected as Roman Pontiff, nay rather Antipope, Guibert of Ravenna, a man manifestly perjured, and full of all malice and guile. And since it often happens, that sin is the penalty of sin, from the root of pride he proceeded to perjury, from perjury to disobedience, from disobedience he fell to excommunication, and from excommunication came to idolatry. This such man, as we said, King Henry adored prone to the earth; who also, Dionysius the Bishop of Piacenza persuading, is asserted to have sworn, that from him he would receive the crown of the Empire. What more? So, sins requiring it, all who were present were blinded in mind, not to look at heaven, but to kiss his footsteps, alas! ah grief! they likewise bent themselves. And these things being so performed, the King lapsed into open heresy, returned to his own on the Octaves of the Apostles; but Guibert the heresiarch, marked with the Papal insignia, with his accomplices pompously entered Italy.

[12] Fighting with Rudolph he is conquered indeed, At the same time the same King, in greatest power and with a strong hand, about to commit battle with King Rudolph, contumaciously entered Saxony; whom from the opposite side Rudolph powerfully met; and a most atrocious encounter being made on either side, Henry contumeliously turned the back, and being most keenly pursued far by the enemies, now distrustful of life, betook himself into a certain castle, where for the space of seven days he lay hid. But Rudolph, as a most strong and famous man, and proved in the exercise of arms, by no means fled, but a victor and triumpher fell, because those not knowing him ^c had mortally wounded him. But when he was long sought by his companions; at length upon the slaughter and corpses of the enemies, not without very great lament, but his death being understood the bolder. he was found. Whose death after it was announced to Henry, hiding and thinking of flight; soon he raised his horn on high, and against the Lord Pope Gregory began to speak contumelies and terrors impudently, believing his detestable deeds in the death of Rudolph to have pleased the Lord. But after these things were done, a few days having rolled by, Henry his son fought with the army of the illustrious Countess Matilda: and a victory being reported by his son, and because, as is wont to happen, the event of war is various, he had the victory. By these successes therefore provoked he suddenly entered Italy, and after Easter coming to Rome with the idol which he had erected, about Pentecost encamped in the meadow of Nero. But who of so many prudent men could not wonder at the open madness of the King and Guibert the heresiarch, and the impudent stupidity? For although they had lost the eyes of the mind, yet they had not lost the sight of the body. Did they not see that beast, which was led by them, how honorably it was received and venerated by the Romans? he leads Guibert to Rome in vain, once, For indeed for praises they exhibited revilings, for canticles wailings, for tapers lances, for assemblies of Clerics armed men. But that we may in a few touch on very many, after the devastation of the fields, and many slaughters of their citizens, after the various disasters and miseries, which the Romans suffered, because they contemned to receive the Pseudopope; the King, defrauded of his conceived hope and desire, and confounded in his shame, returned to Lombardy with his idol, and the Lord Pope Gregory remained intrepid in the Apostolic See.

[13] and again, In the second year also through the Duchy of Spoleto he returns again to the City; and through the whole Lenten time besieged Rome itself with much hostility. But the Paschal time coming, that he might avoid the summer heat, he dispersed his army through the surrounding cities, and himself studied to return to Lombardy with a few; but Guibert he left at Tivoli, and set him over his army: who the Priesthood being set aside, through the incumbent summer devastated the fields and crops of the Romans, and other evils as a man of bloods hostilely inflicted on the same Romans. So in the third year also the same King returned to besiege Rome: [In the third year the King simulating that he would return into favor with Gregory,] but because he knew himself for certain to be held excommunicated by the Abbot of Cluny ^d and other religious men fearing God, that he might the better circumvent their simplicity, he turned himself to crafty arguments. After the capture therefore of the Bishop of Ostia and many others, whom he charged to be absolved and dismissed; to all wishing to visit Rome he gave firm security, which he publicly confirmed by oath; and that he might altogether obtain popular favor and grace, in public he said, that from the Lord Pope Gregory he would receive the dignity of the Imperial crown. Which after the Roman people with the religious men heard, all rejoiced no little; and tearfully approaching the footsteps of the Pontiff, besought him with great urgency, although he refused to satisfy the Church, he is received by the Romans; that he would have mercy on the country now almost lost, and with paternal clemency condole. But the Pontiff, who for defending justice and ecclesiastical liberty, if a rational cause required, was most ready to undergo death, constantly answered in this manner: I have frequently experienced the cunnings and craftinesses of the King: but, if he wishes in those things in which he has manifestly sinned to satisfy God and the Church, I will gladly absolve him, and impose on him the Imperial crown with benediction; otherwise I neither ought, nor can hear you in this part at all.

[14] Which word when the King his conscience gnawing denied to do, and the people for several days vehemently insisted on the Pontiff, that without satisfaction he should receive the King, and the Pontiff to their blind prayers remained altogether immovable; the King little by little began to acquire popular favor for himself by money and terror. Which when the Pontiff manifestly knew, distrusting utterly the constancy of the people, betook himself into the Castle of Crescentius with his Brethren. The King therefore, since he had indubitably drawn the Roman people to his will, and making Guibert be crowned is in turn crowned by him; violently intruded Guibert into the Apostolic See. But since he could have no Bishop or Cardinal of the Roman Church, by the Pseudo-bishops of Bologna, and Modena, and Cervia ^e he made him, according to the custom of the Roman Pontiffs, execrably blessed: and on the feast of Easter from the same Guibert he impudently assumed the crown of the Empire: but after a little to the siege of the Castle ^f of Crescentius he led all the Romans. But the Pontiff, as a cautious and provident man, had long since solicitously studied that Robert Guiscard, the excellent Duke of the Normans, should with a strong hand and powerfully succor him against the violence inflicted on him; whom at his deliberation coming quickly with the greatest army he heard. Which when King Henry knew in truth, he vehemently was terrified, and forthwith returning to the church of St. Peter, the Capitoline house and the Leonine city being destroyed, bidding farewell to the Romans, with the same Guibert, not without much shame, fled. On the following day, before the King had come to Siena, the said Duke Robert, as a most strong lion, violently entered Rome, which not through three years, as King Henry, but on one and the same day with a strong hand he took: but by the coming of Robert Guiscard compelled to desist from besieging Gregory and the most blessed Father and our Lord the Pope, the merits of the holy Apostles Peter and Paul aiding him, from the siege by which he was held most powerfully freed. So therefore that venerable city quickly stormed, as a glorious triumpher,

for very many days he possessed, selling very many of those perfidious citizens, who had lost their Lord and Pastor: but some he mutilated, he leaves the city to the judgment of the victor. and some he led captive with him as far as Calabria: but at his entrance into that City he burned with iron and flame the Lateran region ^g at the Colosseum. These things therefore being so performed the Duke returned to his own, and left in peace his Father Gregory the Pontiff, sitting in the Lateran palace with his Brethren the Bishops, and Cardinals, transacting the businesses of the Church for the debt of his office, emerging from divers parts of the world.

[15] Gregory purges the church of St. Peter of the Mansionaries, This one freed the church of Blessed Peter from the unlawful occupation of sixty Mansionaries, who held all the Oratories or ministries of that church except the greater altar by a certain violence; and turned all the oblations of the suppliants coming to their own uses. But they were Roman Citizens, married or concubinary, with shaven beard and mitred, lying to the suppliants and especially to the rustic multitude of the Lombards, asserting themselves to be Cardinal Presbyters; whose oblations indeed being received, indulgence and remission of sins to them by nefarious daring they impudently bestowed. These on the occasion of guarding the church; rising up in the silence of the untimely night, within and around the same church many homicides with impunity, rapines, various ravishings, and divers robberies they exercised: whom, as we said, the Blessed Pontiff not without much difficulty removed from the same church, and committed and delivered the care of the guard to honest Clerics and Priests. This thrice and four times truly Blessed Pontiff, after a long delay in the City, and he dies at Salerno, descended into Apulia; and the already-said Duke Robert Guiscard meeting him, gloriously entered the famous city of Salerno. And there, while he gave admonitions of salvation to the people running together, suddenly falling into the bed of sickness, in blessed confession, after a little, happily closed his last day. At whose body indeed, honorably entombed in the basilica of Blessed Matthew, the wonderful God deigned to work many miracles.

ANNOTATIONS.

III. PONTIFICAL ACTS

from our Manuscript on the Lives of the Pontiffs deduced up to Martin V.

Gregory the Seventh, Roman Pontiff (St.)

BHL Number: 3653

FROM THE MANUSCRIPTS.

CHAPTER I.

The Acts in the first five years of this Pontificate.

[In the 3rd year of the Pontificate, captured by Cencius, he is freed by the Romans,] This illustrious and gracious Pontiff, in the III year of his Pontificate, on the Night of the Lord's Nativity, at St. Mary Major at the Manger, while he celebrated Mass, in the breaking of the Lord's Body upon the altar, was captured by a certain Cencius son of Stephen and led into the house of the said Cencius: which house was placed in the place, which is called ^b Parione. But because the day was most celebrated, all the Romans came together into one, and proceeded to take the aforesaid house, and freed the Lord Pope from so great an injury. Freed therefore the Lord Pope, to the church in which he was captured, the solemn vestments being put on as was the custom returned, finished the Mass which he had begun: at length crowned to the palace, and with all praise of the Bishops and Cardinals and Nobles returned, celebrated whatever is of custom. The Romans, not able to bear so great an injury, devastated the house of Cencius with all goods, and prostrated it to the ground against the Lord Pope's will. But he himself who had committed the evil and aforesaid crime, him having gone over to the King. fled from their hands, and sought the Court of the Teutonic King. But what evil he committed, what falsities he composed, what discord between the Kingdom and the Priesthood he made, and at the last by his instinct carried through to the end, in the following (as best I shall be able) I will take care to explain. Now in the little interval, which the aforesaid Pontiff, meanwhile while he himself went, stood, and returned, wrought, let me study to tell according to my power.

[2] In the second year of his Pontificate, before that deed had been done, whence the aforesaid ^c malevolent one had taken occasion, in a Council, [The Synod of the 2nd year had given cause for the crime, in which several Bishops had been excommunicated:] which he himself at Rome from the III of the Kalends of March up to the II of the Kalends of the aforesaid month celebrated; five of the household of the King of the Teutons, by whose counsels the churches were sold, he separated from the thresholds of the Church. So that, if from then up to the Kalends of June they should not come to Rome and satisfy, they should be held excommunicated. Philip ^e the King of the Franks, if to the Messengers of the Pope going to the Gauls, concerning satisfaction and amendment he should not make security, let him be held excommunicated. Liemar the Archbishop of Bremen, for the disobedience of his pride, he suspended from the Episcopal office, and interdicted from the Body and Blood of the Lord. Guarner of Strasbourg he suspended from the Episcopal and Sacerdotal office. Henry of Speyer he suspended: Herimann of Bamberg, if before Easter he should not come about to satisfy, he likewise suspended. Likewise in Lombardy William of Pavia and Cunibert of Turin he suspended. Dionysius of Piacenza he deposed. Robert the Duke of Apulia already anathematized, and Robert of Loritello, invaders of the goods of St. Peter, he excommunicated.

[3] But in the third year the same Pope at Rome in the Basilica of the Saviour celebrated a Synod ^f, in which Sigefred the Archbishop of Mainz, as also in another of the 3rd year, in which also the King was excommunicated, who attempted to rend the Bishops and Abbots of the Teutonic Kingdom from the holy Roman Church their special Mother, by the judgment of the Holy Spirit and the authority of the Blessed Apostles Peter and Paul he suspended from all Episcopal office, and separated from the communion of the Body and Blood of the Lord, unless perchance the peril of death should come upon him, yet so that led by penance he should come to his senses: but the rest who by consenting to his schism should subscribe, he suspended from all Episcopal office. ^g But those who not of their own accord consented up to the festivity of St. Peter he tolerated, with this respect indeed, that if within that term suitable satisfaction, either by themselves or by their messengers, they should not offer to his presence, they should henceforth be deprived of the Episcopal office. The Bishops of Lombardy, who the Canonical and Apostolic authority being spurned against Blessed Peter the Prince of the Apostles and the sacrament made to him conspired, by the authority of the same Blessed Peter he suspended from all Episcopal office, and separated from the communion of the Holy Church. Berengar the Bishop of Agde, because he communicated with the Bishop of Narbonne excommunicated, and did the Episcopal vicariate for him, he excommunicated. Herimann the Bishop of Vienne, justly deposed for Simony, perjuries, sacrileges, apostasy, because he did not cease to infest the Church of Vienne, he excommunicated: and to the Churches of Romans and of St. Isidore of Lyons, as long as he should occupy them, he interdicted the divine Office. Desiderius and the Clerics of the Church of Romans, who expelled the Regulars from it and communicated with the excommunicated, thence until they should satisfy he excommunicated. The Abbot of St. Giles likewise and the Count of St. Giles, on account of a kinswoman; and the Count of Forez, and Umbert of Beaujeu, on account of the infestations of the Church of Lyons; the Simoniac ^h and homicide Stephen of Le Puy, namely excommunicated by his Legates, and Pontius of Grenoble until he should come to his senses he excommunicated: and those things which the Bishop of Die in the Bishopric of Die concerning tithes, and first-fruits, and churches did, and the rest which in his Apostolic Legation ⁱ he established, he confirmed.

[4] Likewise Henry, the son of Henry the Emperor, in the same Synod in this manner he excommunicated. Blessed Peter Prince of the Apostles &c. ^k … But after the excommunication he was much asked by certain ones that he should make peace with him. His answer moreover was such: Gregory acting most constantly in this, That we wish to have peace with him, if he himself shall study to have peace with God: for your fraternity is by no means ignorant, how long a time the holy Church sustained the unheard-of depravities and divers iniquities of the King (and would that a true Christian!), and of how great a ruin and how great a calamity, he being author, the ancient enemy going before, the door lay open: to whom we, led by paternal love, and by the love of his father and mother, while still placed in the Diaconate, transmitted most sweet words of admonition, and with the utmost care and frequently studied to recall him through religious men. But to those who said that the King could not be excommunicated, he thus answered. When God committed his Church to thrice-blessed Peter, saying, Feed my sheep, did he except Kings? Where God principally gave to Blessed Peter the power of binding and loosing in heaven and on earth, he excepted none, withdrew nothing from his power: for he who denies that he cannot be bound by the bond of the Church, it remains that he deny that he cannot be absolved from its power: and he who impudently denies this, altogether sequesters himself from Christ. Now let us tell in what manner the aforesaid King returned after the excommunication to the obedience of the Lord Pope, and what he did.

[5] To the town of Canossa in Lombardy, in which the Lord Pope was with a few, who however absolves the penitent at Canossa, the King came: and there for three days before the gate of the castle … persisting … moved all to the mercy of compassion … At length by the urgency of his compunction and by so great supplication of all who were there present overcome the Lord Pope, at length received him, the bond of anathema relaxed, into the grace of communion and the bosom of Mother Church, securities being received from him which are written below … This is the oath of Henry the King of the Teutons: I Henry the King &c. as above in the Life number 75. Done at Canossa the V of the Kalends of February in the XV Indiction. ^l But while he remained in excommunication, a certain divorce arose between King Henry and Rudolph concerning the dignity: which divorce indeed many cried out to have been made by the Lord Pope: but the aforesaid Pontiff professed that he had in no way offended ^m them, nay rather he sent to each that they should prepare the way for him, that for settling so great a business he might securely proceed: because he would rather die a thousand times, if he could, than that by his occasion so many thousands of men should be delivered to death.

[6] In the fifth year ⁿ of his Pontificate he celebrated a Synod at Rome, where were present Archbishops and Bishops of divers cities to the number of nearly a hundred, as also an innumerable multitude of Abbots and Clerics and laymen of divers Orders: [The same in the 5th year of the Pontificate, renews the strict excommunication against the rebel Bishops,] in which by Apostolic authority [he corrected many things which were to be corrected and confirmed those which were to be corroborated. But among other things at the end of the Synodal absolution Tedald, called Archbishop of Milan, and] Guibert of Ravenna, exalting themselves with unheard-of pride and heresy against the holy Catholic Church, he suspended from the Episcopal and Sacerdotal office: and renewed the anathema already once made upon them, because being called to the Synod they contemned to come. [Arnulf of Cremona, publicly convicted before the Lord Pope and confessing himself a Simoniac, he deposed from all Episcopal office without hope of recovery, and struck with anathema until condign satisfaction]. Roland also of Treviso, who for obtaining the honor of a Bishopric having become a crafty Legate, did not shrink to make a schism between the Kingdom and the Priesthood, [decreed by Apostolic censure, that henceforth and unto the age he should lack the Episcopal dignity; and that no one of his successors should in any way consent to his consecration, prohibited in all ways; and] bound him with perpetual anathema, unless he should come to his senses and worthily satisfy God. Hugo the Cardinal of the title of St. Clement, a third time damned by the Apostolic See, because made an aspirant and companion of the heresy of Cadalous the Bishop of Parma; [and again constituted Legate of the Apostolic See, joined himself to the heretics and Simoniacs and those damned by the Apostolic See; and a third time made an apostate and heresiarch, made schisms and divisions and rents in the Church of God, attempting to rend it; he deprived of all Sacerdotal office, and both from the entrance and honor of the aforesaid Church, and of all Churches under a perpetual and irrevocable sentence he removed, chiefly against Hugo the Cardinal, and] struck with anathema until satisfaction. [He also renewed the excommunication made by his predecessors upon Gaufred the Archbishop of Narbonne, and without any hope of recovery removed him from the Episcopal Office.] … [p] The Council being finished he sent his messengers, namely Bernard [q] the Deacon and Bernard [r] the Abbot of Marseilles, and sends legates to the King. with Udo the Archbishop of Trier, to compose peace with King Henry and Rudolph, whom the Teutons had chosen King for themselves; and charged them that they should strictly discern, which of the two had the greater justice; and to whomever justice pertained, to him they should deliver the helm of the Kingdom: because the more just party can the more confide in God, and will be altogether aided by the power of Blessed Peter.

ANNOTATIONS.

p. There followed here the things which Paul has concerning Legates to be sent for peace number 90; and before the conclusion, by which it is said that all this was Done at Rome, in the church of the Lord Saviour, the V of the Nones of March, in the I Indiction, certain other decrees are read in Baronius, and thence in the Collection of Councils, which it is enough to be able to find there.

q. Bernard the Deacon of Pavia, created Cardinal by Nicholas II Lambert of Hersfeld says, some will have him first promoted by Gregory himself.

r. This Abbot of St. Victor also Gregory had created Cardinal: who is praised by Berthold of Constance as a man full of all charity, and died in the year 1079.

CHAPTER II.

Several Synods held by him in the rest of Gregory's Pontificate.

[7] In the sixth year of the Pontificate of Gregory, in the month of November the XVII day, in the II Indiction, Marro, the son of Guillerus, an inhabitant in the Duchy of Spoleto, for the redemption of his soul and of his parents, In the year 1078 he accepts a donation made to St. Peter: offered to Blessed Peter and upon his altar all things which pertained to him of the castle which is called Moricida, set between Murex and Clarignano, which he had acquired by exchange from Liraldus and Hugo, nephews of Hugo the son of Ascarus, in the parish of Luzano, the usufruct being reserved for the days of his life and of Brutulus his son and of the sons of Brutulus, if they be males procreated of legitimate matrimony. But in the same year the III of the Kalends of December, a Synod was celebrated by the same Pontiff, in which among other things the Emperor of Constantinople ^b was excommunicated. The Legates of Henry and Rudolph also swore in the same Synod, each a Synod he celebrates in the month of December, for his Lord, that by no guiles would they impede the Colloquy of the Legates of the Apostolic See to be held in the Teutonic Kingdom. Many other things also were constituted by him in the same Synod, which it is long to narrate. But he also renewed the anathema made upon Guibert of Ravenna, and announced to all the citizens greater and lesser, that he was excommunicated and a destroyer of the Church of Ravenna.

[8] But in another year ^d, the VI of the same Pontificate, in the month of February in the II Indiction, [In the year 1079 in a Synod the controversy concerning the Eucharist is discussed,] a Synod was celebrated at Rome, to the honor of God and the edification of the Church, in the basilica of holy Saviour; in which all the Archbishops, Bishops, Religious persons, were gathered that they might celebrate a holy Synod. All therefore being gathered, a discourse was held, concerning the Body and Blood of our Lord Jesus Christ, some first thinking these things, some those. For the greatest part asserted, that the bread and wine, by the words of the sacred prayer and the consecration of the Priest, the Holy Spirit invisibly working, are converted substantially into the Lord's Body, born of the Virgin, which also hung on the cross; and into the blood, which from his side was poured out by the soldier's lance, and defended it in all ways by the authorities of the orthodox Fathers, both Greek and Latin: but some, struck by too great blindness, and that substantial body to be sitting at the right hand of the Father, deceiving themselves and others,

by certain cavils attempted to maintain only a figure. But when the matter began to be transacted, even before on the third day it came to the Synod, the other part failed to strive against the truth. For indeed the fire of the Holy Spirit, consuming the gains of chaff, and by its splendor by striking through darkening the false light, turned the gloom of night into light. Finally Berengar, the master of this error, after impiety dogmatized for a long time, having confessed before the frequent Council that he had erred, and seeking pardon and praying, merited it from Apostolic clemency, and swore as is contained in the following.

[9] I Berengar, with my heart believe and with my mouth confess, that the bread and wine, which are set on the altar, he extorted a retraction from Berengar, through the mystery of the sacred prayer and the words of our Redeemer, are substantially converted into the true and proper and life-giving flesh and blood of our Lord Jesus Christ: and after the consecration are the true body of Christ, which was born of the Virgin, and which offered for the salvation of the world hung on the cross, and which sits at the right hand of the Father; and the true Blood of Christ, which was poured out from his side; not only by the sign and virtue of the Sacrament, but in the property of nature and the truth of substance, as is contained in this brief, and I have read, and you understand. So I believe, nor will I henceforth teach against this faith: so may God help me, and these holy Gospels of God. Then the Lord Pope charged Berengar, by the authority of omnipotent God and of the holy Apostles Peter and Paul, that concerning the Body and Blood of the Lord he should never henceforth presume to dispute with anyone, or to teach anyone; except for the cause of bringing back to this faith those, who through his doctrine had departed from it.

[10] These things therefore being piously and happily done, amid many proclamations the Legates of King Rudolph complained upon Henry, and the oaths of the Legates of Henry and Rudolph, that, sparing no place, no person, he was crushing and trampling the Transalpine religion: no one was protected by due order, honor or reverence; and as vile slaves, not only Priests and Clerics, but even Archbishops and Bishops were taken, and bound with chains, and partly slaughtered. Therefore very many of the Council decreed, that against his tyranny the Apostolic sword ought to be unsheathed: but Apostolic meekness deferred. The Legates of King Henry therefore swore that, which is found written in the following: The Legates of my Lord will come to you within the term of the ^e Lord's Ascension, except for major force, that is death or grave infirmity or capture without guile, concerning receiving the definition of the Council, to be compelled to this: who will securely lead and lead back the Legates of the Roman Church: and the Lord King will be obedient to them, according to their justice and judgment: and all these things without guile, except in so far as by your command it shall be remitted. And these things I swear by the precept of my Lord King Henry. And likewise of Rudolph what follows: If a Colloquy by your precept shall be constituted in the Teutonic parts, in the place and time defined by You, before your presence or that of your Legates, our Lord King Rudolph will either come himself, or send his Bishops and faithful: and will be ready to undergo judgment concerning the cause of the Kingdom, and by no evil device will he impede the Assembly constituted by You or your Legates: and after he shall see thence your certain messenger, concerning establishing and confirming peace in the Kingdom, he will study that your legation may be able to come to the peace and concord of the Kingdom. All these things will be observed, except in so far as by your license it shall be remitted, or by a legitimate impediment, namely death or grave infirmity or capture without guile. ^f

[11] In the seventh year also of his Pontificate the same Pontiff celebrated a Synod at Rome, in which were present Archbishops and Bishops of divers cities, as also an innumerable multitude of abbots and of Clerics and laymen of divers orders: In the Synod of the 7th year of the Pontificate lay investitures are prohibited, in which corroborating the Apostolic constitutions, he corrected many things which were to be corrected, and confirmed those which were to be corroborated. For among other things at the end of the Synodal absolution he annexed these, and mandated them to be written to posterity for perpetual memory, thus saying: Following the statutes of the holy Fathers, just as in the prior Councils, which God having mercy we celebrated, concerning the ordination of ecclesiastical dignities we established, so also now by Apostolic authority we decree and confirm, that if anyone henceforth shall receive a Bishopric or Abbey from the hand of any lay person, he shall by no means be held among the Bishops or Abbots, nor shall any audience be granted him as Bishop or Abbot: moreover we interdict to him the grace of St. Peter and the entrance of the church, until he, by coming to his senses, shall not desert the place, which under the crime as much of ambition as of disobedience, which is the crime of idolatry, he took. Similarly also concerning the inferior ecclesiastical dignities we have constituted. Likewise if any of the Emperors, Kings, Dukes, Marquises, Counts or any secular powers or persons shall presume to give the investiture of a Bishopric or of any ecclesiastical dignity, let him feel himself bound by the bond of the same sentence. [Moreover also unless he come to his senses, and leave to the Church its proper liberty, let him feel in this present life the vengeance of divine animadversion, both in body and in his other goods, that in the coming of the Lord his spirit may be saved.

[12] Likewise the sentence of deposition and excommunication already mostly given upon Theodald called Archbishop of Milan, and Guibert of Ravenna, and Roland of Treviso we confirm and corroborate: and Peter formerly Bishop of Rodez, but now invader of the Church of Narbonne, with a like sentence we damn. Likewise if any of the Normans shall presume to invade or plunder the lands of St. Peter, provision is made for keeping peace with the Normans: namely that part of the March of Fermo which is not yet invaded, and the Duchy of Spoleto and Campania, as also the Maritime parts and Sabina and the County of Tivoli, as also the monastery of St. Benedict of Monte Cassino and the lands pertaining to it, moreover also Benevento, we interdict to him the grace of St. Peter and the entrance of the church until satisfaction. Nevertheless if any of them shall have some just cause against the inhabitants of these lands, let him first seek justice from Us, or the Rectors or Ministers constituted there: which if it be denied him, we grant that for the recovery of his goods he take from that land; yet not beyond measure nor in the manner of robbers, but as becomes a Christian, and one who seeks rather to receive his own than to plunder another's, and who fears to lose the grace of God and to incur the malediction of Blessed Peter. g] …

[13] In the eighth year of his Pontificate, to the Bishops constituted through the Principalities of Apulia and Calabria, among other words, in a certain Epistle, ^h he denounced the malignities of King Henry and Guibert the Archbishop of Ravenna, In the year 8, the crimes of Guibert the Antipope are weighed and punished in the already-said Synod excommunicated. For first he made known the malice, which he attempted to do upon the Lord Pope Alexander himself through Cadalous of Parma, and announced that God, who resists the proud, gives grace to the humble, justly permitted their pride to fall into the pit, which they had prepared for others, for their crimes. But Guibert, the perjurer of the Roman Church, the devastator of the Church of Ravenna, an Antichrist and heresiarch, for his most nefarious crimes, he designated. But to all the Bishops and Suffragans of the Church of Ravenna, and to all greater and lesser of the same city, and through the whole March as also the whole Duchy, he notified him damned and deposed without hope of recovery: by whose aid the gracious Prelate relying, just as Blessed Peter transmitted Blessed Apollinaris to preach; so he himself, who though unworthy bore his vicariate, took care to send an Archbishop ⁱ there for gaining the souls of men to God, and for destroying the heresy of the aforesaid Guibert. and in another Synod, But in the same year, at Rome in the Basilica of St. Saviour, a Synod was celebrated by the same Pontiff ^k: in which among other things [the sentence of deposition of the Archbishops of Arles and Narbonne, the former anathemas are renewed by name. and of excommunication promulgated through the Legates of the Apostolic See the Lord Pope, those who were present approving, confirmed]. Henry also called King and all his abettors, who in the aforesaid excommunication had hardened their mind, he again excommunicated and anathematized; likewise Ildimund and Lando the tyrants of Campania; and all their helpers. Moreover he suspended from office certain Bishops, who invited to the Council, neither they themselves nor their messengers came for them.

[14] In the twelfth year of the Pontificate of the same Lord Gregory, from the Incarnation of the Lord 1083, the XII of the Kalends of December, the same Apostolic one presiding, a Synod was celebrated for three days in the Lateran basilica, In the year 1084 many were absent from the Synod in which were Archbishops, Bishops, and Abbots of Campania, and of the Principalities of Calabria and Apulia, and a few Gallican: for the perfidy of Henry the tyrant compelled very many to return on the way: who ordered or permitted the Bishop of Ostia ^l, returning from the Apostolic Legation, against right and the faith of an oath, to be captured. But three Lenten Synods ^m the persecution of the same Henry impeded: who once assailing Blessed Paul, twice Blessed Peter, at length after much blood shed, not so much by the strength of his own as by the negligence of the citizens, stole away the gates and walls. on account of the tyranny of Henry: For indeed the Roman common people, namely the more copious part of the city, wearied by a two-years' war, labored under keen famine; since neither was it permitted to them to go to the neighboring towns or castles, nor would Henry's sworn men come to the city to trade: but many compelled by hunger had left the city: therefore the rest, more remissly attentive to the war, conducted the matter less from the heart, and were absent from the guards as it pleased each one without fear more negligently.

[15] These things concerning the tyranny of Henry, because the occasion offered itself, let it suffice to have touched on. [But the Apostolic Lord in the same Synod, concerning the form of faith and the conversation of the Christian religion, who having twice assailed the City, a third time takes it, but also concerning the strength and constancy of mind, necessary for the present pressure, expounding plainly with a mouth not human but Angelic, on the third day compelled almost the whole Assembly into groans and tears: and so the Council, gladdened by the Apostolic benediction, he dismissed in peace]. But three times Henry, as is said, had come to Rome. But there is one thing which it is not fitting to pass over with silence: for in the last he led with him Guibert of Ravenna, now many times damned and deposed; and set him as invader over the Lord Gregory the Pope. But what the devil and Antichrist wrought at Rome and in all its bounds, it is long to narrate. For in the castle of St. Angelo, the Lord Pope shut himself up with a few, since otherwise he could not remain at Rome. But the Romans began to perfect the evil custom, which they had from the beginning, as before: they barred the castle on every side with walls, so that it was not lawful for anyone to enter or return. The King ascended the Capitol, overthrew all the houses of the Corsi. He began to have Rome as his own

house. Thence the Septizonium, in which Rusticus ^o the nephew of the aforesaid Prelate sat, besieging, he attempted with many engines, by which he overthrew very many columns. To whom a messenger came, but put to flight by Robert Guiscard that unless he rose from the siege, he would be expelled by Robert Guiscard the Duke of Apulia, and no one could free him from his hands: because the aforesaid Duke was faithful and devoted to Blessed Peter and the aforesaid Pontiff, and it was worthy that the son should rescue the father from so great a captivity.

[16] But the King, counsel being taken with his men, addressed all the Romans thus: he deserts it; Fathers and sons, to you the crown of the Empire and the helm of the Kingdom into your hands and power I commit, and my soul into your care I deliver. Since it is worth my while to turn my journey into Lombardy, I promise you that if ever I return, my whole self and all things which I have and shall be able to have I will in all ways deliver. But the pious and clement Lord, who knows the thoughts of all, did not long suffer his Church to be vexed through him: who returned no more to this city. Robert Guiscard, approaching Rome in these days to free the Lord Pope, did not at first enter: Robert having gained the city and castle, but did not stand long, until he entered: for he had access through the Flaminian gate. The Romans having heard that he had entered, raised war: but could do nothing to him, nay rather he himself with his men utterly destroyed all that Region, in which the churches of St. Silvester and St. Lawrence in Lucina are situated, and reduced it almost to nothing. Thence he went to the castle of St. Angelo, drew the Lord Pope from it, and led him with him to the Lateran: and began to plunder and despoil all the Romans, and (what is injurious to announce) to dishonor the women, and to burn with fire those regions placed around the Lateran and the Colosseum [p].

[17] In the same year through the whole world there was a great famine, so that thence many men died, he leads Gregory away thence. and the sun [q] suffered an eclipse: the earth was moved, the castle of St. Angelo [r] was captured. But the Duke of Apulia leading the Lord Pope with him, left him at Salerno; and there the Catholic man amiable to God, and against the arms of the heretics a defender of the Church, a liberator of the poor, a consoler of captives, a pitier of orphans, finished his life, and rendered his soul to God the eighth of the Kalends of June.

ANNOTATIONS.

p. Here from Berthold it should be set down, in what manner at Rome on the feast of St. John the Baptist, namely the 24th of June, when Henry still tarried there, Gregory renewed the anathema upon him and Guibert: which again after the King's departure he made in a Synod, gathered in the month of December, as we believe; since, as Paul says in number 100, about the Kalends of January he began to foreknow the dissolution of his body. Yet a Synod could also have been held at the beginning of the following Lent after the 9th of March, since Easter was to be on the 20th of April. But since Berthold says the prior renewal of the anathema so expressly to have been made at Rome; he seems to indicate, that this Synod was not made there, but elsewhere, namely at Monte Cassino, before the pontiff was led to Salerno.

q. This eclipse no other historian noted, whence the occasion of defining it more accurately was wanting to Calvisius in the chronological Work, who was wont to compute the calculations of all the eclipses which he found, from astronomical precepts.

r. Whether by the seditious Romans, after Gregory's departure or death, favoring Guibert? So I suspect: for Guibert then resided at Rome.

* of the year of Guillermus?

* perhaps "region,"

* i.e. Ruthenian.

OF SAINT GERIUS

AT MONTE SANTO IN PICENUM.

13TH CENTURY.

PRELIMINARY COMMENTARY.

On his cult, life, age.

Gerius, at Monte Santo in Picenum (St.)

G. H.

[1] Monte Santo is an ample town of Picenum, near to Loreto and Recanati at about five miles, which is thought to have been built from the ruins of the city of Potentia, mentioned by Cicero, Mela, Pliny, and others, where also a river is even now called Potentia. Cult To this town is ascribed as Protector St. Gerius, of whom Philip Ferrarius in the general Catalogue at this XXVI of May. At Monte Santo in Picenum St. Gerius the Confessor, whom he says is also called Egirius in the Index both Alphabetical and Chorographical. A Church dedicated. Then in the Notes he says, that he treats of him from the monuments of that place, which he received thence, sealed with the seal of that town; and that there is extant not far off a Church dedicated to him, which is of the Friars Servites. Those monuments are there on parchment in ancient character, which Henry Lindanus sent us from Loreto, then there and afterward at Rome a Penitentiary, afterward sent into Denmark for the cause of promoting the faith, and at Copenhagen amid Apostolic labors died. Ferrarius cited before, in the Catalogue of the Saints of Italy published a compendium of these Acts, and notes that the Acts of this Saint in some things, as less probable, need censure. They are written by a certain Brother Matthew Masius, of the Order of Hermits of St. Augustine, Life written and indeed from the relation of the ancients and certain Writings, but those perhaps not very old. The same are extant in the Archive of the Archbishopric of Fermo, a copy of which extracted thence was kept at Rome, in the Library of the Congregation of the Oratory of St. Mary in Vallicella. I find nothing in them which greatly merits censure, only I grieve that the Life of St. Liberius the Patron of Ancona, of whom we are to treat at the XXVII of May, is so fabulous, that from these Acts his memory ought rather to be illustrated, than that it can receive light from them. Yet as far as we attain by conjecture, Gerius lived in the 13th century, when the Holy Land was not yet wholly lost, and still frequent pilgrims passed from the West into the East: but he died about the year 1270. The name Gerius by aphaeresis of the first syllable, most usual to the Italians, I would say was taken from the name Rogerius; on the contrary his brother's name seems augmented, by the addition of an initial vowel, because instead of Fernandus it is written Effernandus or Effrendus: but each was known to Occitania both in that century which I said and is today familiar enough: certainly to the much more ancient centuries, to which some refer St. Liberius, Gerius cannot aspire to be coeval with him. Moreover the Church of St. Gerius small, is distant one mile from Monte Santo, Procession on the 25th of May. to which all the Clergy and Religious of the said town institute a solemn procession on the XXV of May. But it was, as Ferrarius writes, sometime of the Friars Servites: but their Convent on account of the Constitution of Innocent X was dissolved because it could not maintain a number congruous to monastic functions and disciplines: and so there remains there now a simple Benefice, of which he who holds it as Priest is obliged in the same little church to sacrifice for the convenience of the inhabitants on all Sundays and feast days, as lately wrote to us the Reverend Father John Maria a Turre the Rector of our Penitentiaries at Loreto, adding, that there is yearly a great concourse of people thither, fleeing there as often as they are vexed either by diseases or other inconveniences, whence very many votive offerings also are seen there, and those for the most part brought by the poor.

LIFE

By the Author Matthew Masius, of the Order of Hermits of St. Augustine.

From the Manuscript codex of Monte Santo.

Gerius, at Monte Santo in Picenum (St.)

BHL Number: 3448

FROM THE MANUSCRIPTS.

[1] To the beloved son in Christ, the Venerable Man the Presbyter Martin, Prior of the church of St. Paul of Monte Santo; and to the excellent Physician, Master Peter of Monte Santo, Brother Matthew Masi, of St. Mary in Georgio, the least of the repeaters of Grammar, of the Order of Hermits of St. Augustine of Monte Santo, himself with promptitude of serving. Your Charity by sedulous address has offered me little gifts, Prologue, that with the zeal, which I had committed to memory by the pen, I should relieve the Legend of Blessed Gerius the Confessor, and the inhabitant and Patron of our mountain, according to the grossness of my intellect: lest his life, which flourished with so many virtues, after it grows famous by morals and miracles, should lie hidden in concealment, and become as it were wholly alien to preachings. But because to have memory of all things, and to sin in nothing, is to be esteemed not human, but rather divine (since memory is not in the power of man) I blush to speak; it shames me to be silent. Ps. 80, 11 Let therefore he be the discloser of such things, who said, Open thy mouth wide, and I will fill it. And may he grant me the least pedagogue to disclose it by the grace of his most sacred Majesty: and may it be to the praise of Blessed Gerius himself; and profit you, me, and all unto salvation. For the Legend of the same Blessed Gerius, as I have recollected it from the ancients, and have found it in certain writings, in this order I have taken care to denote to you. That your devotion to him may rather be increased in affection: and posterity may take examples from their predecessors, and learn to love God wonderful in his Saints, whom I most humbly ask to be made my reward for the labor.

[2] Gerius was sprung from the noble lineage of the Frankish people, of the family of the Counts of ^a Lunel. This man followed his brother, by name Effrendus or Effernandus, a follower of Christ, in chastity, abstinence, fasts, and discipline both spiritual and bodily. These two brothers, since they were inflamed with the love of Christ; desired to spurn the paternal nobility and power, and most devotedly with whole heart to serve Christ. And then wishing more conveniently to fly over the desert places, in which they might be able secretly to perform the services of God, with his brother he dwells in a cave of a bridge: they came to a certain bridge of wonderful structure over a certain river, in which there were two caverns, namely one on the right side of the bridge, but the other on the left. But when the inclemency of the weather and the inundation of the waters had overtopped the bridge, so that those passing now rested, nor could they cross if any had been present with the wish of crossing; through many days the men of God struck by hunger, came as it were to the utmost end of fasting: and because now the inundation of the waters had in some measure ceased, they receive bread from serpents: they began to look out, if there were the convenience of going out to seek alms: and behold serpents of wonderful size, swimming above the water, were carrying two loaves in their mouth. And when the men of God beheld them, giving thanks to God they watched the end of the serpents' approach. And behold approaching the caverns, dividing from one another, one approaching Effernandus, and the other Gerius, offered to each a loaf: which each receiving, and bursting forth into the praise of God, took refection.

[3] But the inundation of the waters ceasing, the Saints of God came to a castle, which was distant about one league from the bridge; where a Priest being applied they made full Confession, and narrated the miracles. But the Priest, considering the justice of the men of God, divulged such a miracle to many; at whose word many secular people hastened to visit the Saints of God. they calm a storm of the sea by their prayers. But they, fearing to be stained by the vain glory of the world, after a little time withdrew thence; and a purpose being made of visiting the sepulcher of the Lord and the other thresholds overseas, they came to the parts of Italy by ship, departing from the parts of Provence. But when they were sailing the Tyrrhenian sea, it happened that from a storm the ship was almost submerged by shipwreck; so that they had now made signs of despair of safety. Then the Saints of God, Gerius and Effrendus, falling down in prayer, demanded safety from the Saviour of all. When thus they feared to perish by shipwreck, behold then in the midst of the ship a little cloud, like the footstep of a man, appeared: and there was made a healthful tranquillity in the sea, so that not even signs of any storm appeared. But approaching the shores of ^b Corneto the Saints of God Effrendus and Gerius, a She-bear directing the way they come to Rome: hastened toward the thresholds of the Apostles Peter and Paul: and behold wandering through a wood around Viterbo, they receive a she-bear meeting them, which always going before through pleasant places, led them up to three miles near Rome. But the men of God seeing this, were the more fervently fortified in the love of God: and entering the City, most devoutly searching out and visiting the thresholds of the Saints through many days, it happened, that from a certain man of holy life they heard, ^c that Blessed Liberius dwelt at Ancona, who was powerful in sanctity of life. they go to St. Liberius: To whom the men of God panting depart from the City, carrying neither purse, nor scrip, according to the Saviour's edict: and while they proceeded to the city of Spoleto, they heard that it was the will of Blessed Liberius to go to the places overseas, and to visit the bounds of the nativity and passion of our Saviour.

[4] Which heard the Saints of God began to hasten their steps more swiftly, lest they should neglect the consortium of so holy a man. And going down through ^d Tolentino, Blessed Gerius began to be somewhat weighed down by an infirmity of the head, St. Gerius sick which relating to his brother Effernandus or Effrendus, he was still more strongly weighed down. And coming to a place, which was called Collumbario, where there was a country place or village with somewhat of inhabitants under straw huts or cottages, the day being declined, there passing the night they remained, received in charity by the inhabitants. Behold in the middle of the night the infirmity weighs upon Gerius more than usual: who watching in prayer, commended himself wholly to the Lord. And behold a certain light from heaven upon his body, so much shone forth, he shines with celestial light, that the whole house or cottage was feared to be burned. But morning being made, the Saints of God wishing to proceed to Blessed Liberius, rose, giving thanks to God. Blessed Gerius therefore was tending his hair with a comb, and the hairs plucked out by combing he put back in a certain straw column, and so left them: and because the Saviour had predestined Gerius to close his last day, that the land of St. Peter, which is now called Monte Santo, might rejoice in the treasure of the Relics of Blessed Gerius; then approaching the river, near Monte Santo which is called Potentia, and in the place, which is commonly called la Volta di Marigniano, because thence they went to the castle of Monte Orso; Gerius oppressed and weighed down by too great an infirmity (whence neither on that day did he take food, which he would not have wished to take) lay down on the earth: from which not being able to rise, nor aided by the help of Effrendus or Effernandus his brother, was grieved at the consortium of his brother for that day, until the following morning. But when his brother Effrendus went to the castle of Orso to ask for help, he dies, the bells sounding of their own accord: and returned to his brother; he found him already migrated from the world. Wishing to lift him, they found him so immovable by the greatest heaviness, that they would attest that he had been not a man, but a great mountain. After whose passing the bells of St. Stephen of the Abbey of St. Peter, where now is the parish of Monte Santo, of themselves rang unceasingly.

[5] At the sound of those of the Castle of Orso or of Monte Orso, ^g the Communals of Recanati come down, wishing to carry the body of Blessed Gerius, a contention concerning the body, which made itself altogether immovable. The Clergy also and people of the land of St. Peter running up, were endeavoring to receive and carry off the holy pledge, and so there was contention between both. And while contention was thus carried on, there was made the voice of a younger boy, Let this body be put upon a chariot, and untamed and unpolluted bullocks being applied, whither they shall wish to go, let them be allowed; and let them be permitted without noise and dissension. Then all placing themselves in prayer, heard the voice of the boy: it is settled by a miracle. and the body being placed upon the chariot, the bullocks being applied, the animals direct their steps as far as the village of Columbaria. Nevertheless, as has been heard by the relation of very many, that cottage in which the holy men of God were lodged, was burned in the space of three hours, and only the column with the hairs of Blessed Gerius remained unharmed. Whence it was done, that the bullocks persisting by that column, did not go away thence: and so the holy body was placed there; but Blessed Effrendus completing his pilgrimage, ended a praiseworthy life in Christ at the Island of Rhodes.

ANNOTATIONS.

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?

OF BLESSED JAMES-PHILIP THE PRESBYTER,

OF THE ORDER OF SERVITES OF BLESSED MARY,

AT FAENZA IN AEMILIA

A.D. 1483

PRELIMINARY COMMENTARY.

On the Life written immediately after his death, his family and cult.

James Philip, of the Order of Servites of Blessed Mary, at Faenza in Aemilia (Bl.)

Nicholas Borghesi, a Sienese Knight, a learned and pious man, by whom we praised the written Life of Catherine of Siena on the 30th of April, with the same style also adorned three Blessed of the Order of Servites of St. Mary, Acts written by the Knight Nicholas Borghesi, namely the Blessed Joachim and Francis of Siena, and this one of whom we have undertaken to treat Blessed James-Philip. Their Lives, as he himself wrote them, we have in vain desired on the 16th of April and of May: this James-Philip's Life, we should perhaps equally in vain require, had not Archangelus Gianius the Florentine, the author of the Annals of his Order, inserted it in their 3rd Century not many years ago printed at Bologna; whence that I might have it described, while that book itself is still awaited, Brother Francis Locatellus of Faenza did, Prior in the native Convent of the Servites of Blessed Virgin Mary in the year 1678; who professed himself and his Order bound to us by the debt of eternal gratitude, for the work which we devoted to illustrating the Acts of the Blessed Joachim and Peregrinus in April.

[2] in the very year of his death, Blessed James-Philip had died at Faenza in the year 1483, on the feast of the most holy Trinity, and so the 25th of May: for the Easter of that year by the Cycle of the Sun 8, of the Moon 2, the Dominical letter E, falling on the 30th day of March, brought Pentecost on the 18th of May, of which the Octave is the aforesaid Sunday: on which his feast is celebrated yearly, writes Julius Caesar Tonducius, in the History of Faenza. But it is exceedingly notable, that a cult of this kind began immediately from his death: whereby it happened, that soon at the sepulcher there was hung up on a tablet a Synopsis of his Life and miracles, from a tablet hung at the sepulcher which also is given which described thence for us by Locatellus we give in the first place. In the same year coming to Faenza Nicholas, for the cause of paying a vow for recovered tranquillity of mind, gave to the prayers of the Prior asking him, that the same and more things which had successively happened, he should collect in his style. But the city of Faenza wished its gratitude toward the Blessed not to stick in cultivating him alone: but for his sake to his father also Missurinus son of the late Oliverius della Cella, weighed down in slender fortune by a useless family, and chiefly by three marriageable daughters, for placing them more honorably and sustaining the family more conveniently, granted great immunities, with a privilege granted to the family of the Blessed. in regard of such a son, a few months after his death, on the 24th day of August: of which Instrument the copy the aforesaid Locatellus obtained from the kindness of the most Illustrious Count Bernardino Azurini de Comitibus, a most excellent Doctor of both Laws and an Academician Philoponus. Which Instrument, because it makes not a little to our matter, I exhibit after the Miracles.

[3] There will follow then an Appendix concerning various documents of the cult continued from his death, The continuation of the cult. transmitted by the hand of the public Notary Natalis Laura, faith being made for it as such by him, and the seal of the city of Faenza being affixed, by Alexander Mabucellius, Notary and Chancellor of Faenza, by the mandate of the Lords the Elders, on the 15th day of June in the year 1678. Moreover a witness of the cult continued through two consecutive centuries, I myself with my Master Henschenius was, in the year 1660 on the 17th day of November, when passing through Faenza we also surveyed the temple of the Servites, and adored the body enclosed in the altar; no ampler knowledge then related, because those who could and would have given it, were then all absent from the convent. Philip Ferrarius, in the Catalogue of the Saints of Italy weaving an elogium to this Saint, wrote that he died on the Ides of May, by an easy slip supposing the day 15 for 25, or reading so in his notes: for the true day is clear from what has been said: and he himself recognized and corrected the error in the other general Catalogue of the Saints who are not in the Roman Martyrology, where at the 25th he writes: At Faenza Blessed James of the Order of Servites, and in the Notes alleges the Tablets of the church of the Servites of Faenza, just as before he had alleged the Monuments of the convent, namely those very ones which we bring forth.

LIFE AND 11 MIRACLES:

From an old tablet affixed in the sacristy.

James Philip, of the Order of Servites of Blessed Mary, at Faenza in Aemilia (Bl.)

BHL Number: 4106

FROM THE OLD TABLET.

Blessed James-Philip of Faenza, whose memory is in benediction, in his thirty-ninth year of age, called from the lands by the Lord on the 25th day of May, joyful merited to ascend the secrets of heaven: for thus the most pious God renders reward to those laboring in his vineyard, as did this holy man, who came to work not about the eleventh, In the 9th year of age joined to the Order, but about the first hour of the day. For from his boyhood while he was in his ninth year received into the Order of Servites of Blessed Mary, in all fear he began to serve the Lord, and, up to the thirty-ninth (in which time he closed his day) he constantly persevered against all kinds of temptations of the world and the snares of the demon; and like a tree planted by the running of the waters, he brought forth fruit, not thirtyfold, nor sixtyfold, but a hundredfold. This friend of God by assiduous fastings, and continual prayers was occupied, so that scarcely did the flesh cleave to the bones; and from his mouth only most pious words were understood to emanate. The Sacrament of Penance he exercised daily devoutly; and by long sighs and tears strove to wipe away expiations, that he might prepare himself a true and fit temple of Christ: and from venial sins he so guarded himself, that for the most part through four days not even the least inordinate temptation could be found in his heart. The precept of the Lord concerning fraternal correction he always set before his eyes: and corrected by a Brother, not once only, but ten and twenty times, with the greatest humility he asked to be pardoned. They affirm that he rarely used wine, but that he never ate flesh they assert, who weave his life; nay rather they describe his virtues. They add moreover that he, seized with so great fear, offered the sacrifice of Mass daily, so that not only an abundance of tears flowed from his eyes, but also he trembled in all his members. With the sevenfold gift of the gracious Spirit this gracious man was full. There was to him the fear of the Lord perpetually associated in heart, in mouth, and in work; which like a broom purged the heart from duplicity, the mouth from falsity, the works from vanity. And because it profits little by the spirit of fear to avoid evils, unless other gifts be present by which thou canst also do good things; by the most pious Father he was adorned also with the rest. For he had the Spirit of piety, by which he learned to do good things; the Spirit of knowledge, by which he was shown to have discretion in all things; the Spirit of wisdom, by which he was inwardly affected; the Spirit of counsel, by which he did nothing precipitately; the Spirit finally of fortitude, by which he fortified himself against all the adversities of the world: immediately from his death he is famous for miracles: and therefore after this life his happy death was illustrated by so many miracles. For forthwith when the glorious body was brought into the church, several sick, faithfully touching it, cured of various languors, were restored to their pristine health, as the public writers of the City of Faenza noted: but of these these few are recounted.

I. Ginevra, the wife of Gaspar Zucharini, a citizen of Faenza, weighed down by an unutterable pain of the right foot for three years, of which eleven are here described. bringing herself to the glorious body, forthwith felt all pain removed.

II. Paul of Faenza, of the Noble family Cavina, the same day contracted in the legs, and the sick body resting on wooden supports, betook himself to the ashes of the Blessed, and crying for mercy, imploring suffrage, touches the relics, and immediately rises free.

III. These miracles being divulged everywhere the peoples flow together, bringing their sick: among whom is carried Francis Aluptavus from the town of Granajolo near Faenza, who so long had had swollen legs and a turgid body, that he could scarcely move himself from the place: a vow however being undertaken, and the sacred ashes touched, immediately he is restored to health, and took care that his wooden staves should be hung up for perpetual memory in the house of the Servites.

IV. The son of Philip de Spadis of Valle Amonis (called Julianus) blind in the left eye, is brought to the venerable body: whose right hand immediately when it was joined to the eye, suddenly all the blemish fell from the eyes.

V. Menghinus Ravaglienus from the disease of apoplexy had lost the strength of his left side, and likewise had fallen into the hernial disease, by which he was afflicted not only with intestinal pain, but with weariness of life: but approaching the glorious body, he convalesces.

VI. Lady Ellena, a sexagenarian widow of the Pasulini, with swollen legs and turgid body, when she was vehemently afflicted, she too a vow being undertaken departs joyful.

VII. Melchior a boy, thirteen years old, when he had borne a left foot turned and twisted many years, by the merits of so great a man escaped free.

VIII. Antonia a seven-year-old, daughter of Ugolinus de Marchettis from the Castle of Granajolo, she too labored in the same way; but in the same way a vow being undertaken, in the same way also she is given to her pristine health.

IX. Ursula the mother of Antonia, from the harsh disease of a fistula, which for eight years now she had suffered in the left arm, suffers no more an infirmity of this kind.

X. A certain girl (whose name was Gentilis) had lived thirteen years deaf and dumb; and her parents, namely Luchinus, and Ginevra Vexanenses of Forlì, lead her to the blessed body: which done immediately she began to give praises to God, who by the merits of the blessed Father had cured her from such and so great an infirmity.

XI. Gisola a woman of Lugo, forty-six years old, when she had long languished with the hernial disease, approaches the sacred body, and prayers being poured forth is given to health, through the merits and intercession of Blessed James Philip: whose body, honorably interred in the church of the Servites of the city of Faenza, still is famous for miracles: and as many sick as run from the neighboring places, are cured of various languors.

LIFE AND MIRACLES

By the Author Nicholas Borghesi of Siena, written in the very year in which the Blessed died.

from the 2nd part of the Annals of Angelo Gianius.

James Philip, of the Order of Servites of Blessed Mary, at Faenza in Aemilia (Bl.)

BHL Number: 4105, 4107, 4108

BY NIC. BORGHESI FROM GIANIUS.

PROLOGUE OF GIANIUS.

[1] That James-Philip of Faenza was no small or mediocre ornament to our Order in this time, many arguments of his most approved and most innocent life declare; which are proved so much the truer, the more by the most praised and noble writer Nicholas Borghesi, the golden Knight of Siena, not perfunctorily or fortuitously, but by an opportune Miracle, which from the merits and intercession of this blessed Father in himself in the year 1488 he had experienced, the Brethren who were present relating all things most diligently, and the fame of all the people of Faenza approving, he collected. For when he labored with a certain pernicious disease at Siena, moved by devotion of the blessed Man, he made pilgrimage to Faenza for the cause of a vow to his tomb, and offered a silver image of himself; to which also he subjoined this verse for the truth of the matter, "I labored in heart, stirred by an evil disposition, / Because by the vice of the stomach the black bile grew: / Hither soon I fled suppliant; and to the number of one praying, Nicholas freed from disease by a vow made writes the deeds of the Blessed. / O Saint, thy prayers returned not empty." This occasion therefore having got Father Taddeus of Arezzo, the Prior of that place, earnestly asked Nicholas, whom he knew endowed with elegant eloquence, that the life and miracles of Blessed James-Philip, before he departed from the company of Faenza, lest the memory of so great a man should fall away, he would deign to compose at once. Which he most willingly performed, thus narrating his deeds from the beginning.

THE HISTORY OF THE LIFE.

[2] James Philip, of good, yet of mediocre fortune parents, is born at Faenza. The father was Misserinus de Bertonis of Cella of Montecaro, From his father's vow, the mother's name was Dominica, or Lucretia. This one was called Andreas, before he was dedicated to religion: who when at two years old he labored with the falling sickness or epileptic disease, the father undertook a vow, that if he were freed, he would destine his son to religion. Andreas from the beginning of his boyhood began of his own accord to frequent the divine temples: nor was he delighted with pleasures, nor games, by which boys are wont to be amused. By nature he was somewhat timid, and taciturn especially, and exceedingly desirous of solitude. When he was about nine years old, addicted to religion at nine years old, the father, that he might pay his vow, addicted him to the religion of the Servites of the Blessed Mary Virgin in the year 1453; who reborn in spirit and name, was afterward called Brother James-Philip. Initiated already a boy he showed obedience, and singular observation of the commandments: then in mature age he exercised himself with fastings and vigils: but the Evangelical hearings and the sacred Page he prosecuted with all study, because for so long he seemed to be refreshed. While he read the deeds of the Fathers and the examples of holy men, of chastity, observance, humility as a youth, he acquired so much of letters, that he could plainly and rightly understand the books of the Christian and approved Latins. He is delighted with the examples and studies of the Saints, The rites and ceremonies of the Church and of his Order and the observations of the divine Offices he knew especially well, and was most studious of all those.

[3] He discharged some offices, which he ministered for the grace of all the Brethren: for he was by nature easy, mild, and one who gladly complied with the honest desires of others. he discharges various offices; He was never seen to be perturbed in mind or angry. The maledictions of others against him, if there had been any, he bore with the most even mind: he himself reviled no one, whose tongue in every age was most sparing; not only of base, but also of idle words devoid. If sometimes among those conversing among themselves he by chance had heard anything obscene, immediately he was darkened in countenance, and by a brief admonition and his departure chastised the erring. After he had obtained the Sacerdotal dignity, who with more devout mind and greater reverence, with flowing tears might sacrifice, none was found; as one who the mystery of the Cross, and exercises virtues worthy of a Priest: while he had the Host in his hands, more deeply contemplated. He was a most great enemy of idleness, because he said it the bilge-water of all evils. While chanting, and celebrating the divine Offices in the choir, he came together with the other Brethren; but in his cell now praying, now reading he spent the time: yet sometimes by some ministry either of weaving or of figuring he was wont to lighten the burden of his mind; so that he was never not occupied with some thing. He used the walks mostly alone: and meditative and with downcast countenance he walked. Both the other sacred volumes and the books of Blessed Jerome he eagerly read through, and especially the little work concerning the passing or death of Jerome he frequented. Now now he meditated only heavenly things, and was fed more by heavenly substance, than by bodily food: chiefly temperance, since he ate almost once in the day, and was content with little and vile food: yet called by the Superior, what had been commonly prepared, he ate. But on Friday, in memory of the Lord's passion, according to the institutes of his Order, with a hair-shirt, he fed only on the food of herbs and water.

[4] Nothing did he seem to tolerate more painfully than the mouths of those praising him: in this matter he seemed singular in our age, and humility. who hid his spiritual works and highest virtues, as far as he could. Although he was held good and upright by all, yet he was in far less price among men, than with God: for he wished to be abject and contemned among mortals, after the example of the Saviour; and in secret he desired nothing more, than to please in any way God his father and author, and to follow the way of our Redeemer. Therefore he had transferred all his study to incorruptible riches, and so solidified his mind in heavenly things, that he panted only for the joys of perennial life. By the sign of the Cross he heals a sick man. While still living he healed James Monius, a citizen of Faenza, from a fistula behind the back, with which he had long labored; signing him thrice with the Cross, and charging James that he should give thanks to God, and what had been done he should never manifest to anyone. Yet James, after the death of the Blessed, narrated the matter as it had happened: and placed his statue for a vow, which still is preserved there.

[5] When the last day was at hand, he is seized by adverse health, which he indicated by countenance and more by words. And when he was asked, that he might be well; The last things to him sick, Well always according to the Divine will, he gave answer. There was absent from that man, both in enduring death, and in all other things, impatience or complaint. He did not lie down, but to and fro he walked about sick. The day before he departed, he was present to chant Matins in the church with the other Confreres, nay even in the morning fasting he had celebrated the divine thing. There was familiar to him exceedingly Brother Simon, of the Matthiola family a citizen of Faenza, a very modest and upright man, who had had a cell common with him for several years. Brother James-Philip calls Brother Simon to him, some days before he departed from life; the retribution of the damned, the purging, and the Blessed is shown; to whom he secretly communicates things seen, had in the choir through quiet: by which he says were shown to him the perpetual punishments of the damned in hell; thereupon the torments of those, whose sins are purged not without hope of future life; afterward he had before his eyes the joys of eternal salvation, and the glory of the heavenly kingdom. In the evening each one separately, the day before he migrated, he approaches the Confreres; suppliant asks pardon, and prays, that among tomorrow's prayers of the divine thing for the salvation of his soul they would be willing to pray with God, which he said he believed would quickly depart from the bonds of the body.

[6] On the following and last day, when he still thought of celebrating Mass by himself, prohibited on account of adverse health, especially by Brother Clement, whom in the place of a father he had always observed; he lay in bed for some while, reading the divine and accustomed Office, and holding Christ crucified near him, whom very often he kissed. Meanwhile he seemed to faint in mind. He had now laid down the book, which he had in his hands: he nods with his head, and trembles a little. Confrere Simon, who was walking about through the cell, noticing it, immediately runs up: and rests in the Lord: and had scarcely finished the prayers commendatory of the soul, when the holy man in his thirty-ninth year, exchanged death for eternal life, his parents still surviving and mourning, at the ninth hour on the feast of the most holy Trinity, the eighth of the Kalends of June, of the year 1483. But this one when in the cell he was washed by the Brethren according to custom, and now in his disease and the harshness of life while he lived had a scabby and spotted body, forthwith found cleansed from all blemish and scab, rapt all the Brethren into admiration. But when after the honorable funeral they wished to entomb him according to custom, and illustrated by miracles is entombed. the people of Faenza, having heard a brilliant oration concerning his praises by a certain Father, with full mouth protested, that the blessed man was not to be buried, while the sick flowing together were on the spot healed. Wherefore his body, by the common consent of all, is reserved several days on the bier; until Galeottus, the Prince of Faenza, of the people of Manfreda, moved by the fame of the Blessed, betakes himself to see him; and made more certain of each thing, resolved that the glorious body should be honored with all honor, and commanded it to be placed and venerated at the altar of his chapel. Meanwhile he is illustrated with so great miracles, that the whole city of Faenza can attest, that there was no one mourning, who did not from his grace and benediction recover health.

ANNOTATIONS.

EPILOGUE OF GIANIUS.

[6] These things Borghesi. Concerning this Blessed also sang

sometime, The Epigram of Gasparinus the Venetian on Blessed James-Philip: one who had known him, Gasparinus the Venetian, among his Poems on the glory of the Blessed. "Whom Faenza bore, and as a boy cherished, to thy altars / Now the same suppliant brings its vows. / Thee now, who couldst avoid the venom of life, / And spurn the solicitous cares of men, / Either pious Religion sets among the highest stars, / Or rather religious Piety blesses." The image of Blessed James of Faenza at Arezzo, where he had stayed very much, his image at Arezzo depicted to the life Father Bartholomew the Camaldolese, now Abbot of St. Clement of Arezzo: who not only in writing and adorning books for the choir with Phrygian work, but also in the pictorial art being eminent, among the highest artificers of those times is recounted by Giorgio Vasari in the book on famous Painters. Another image also of him very ancient is held at Pavia in our church of St. Primus, and at Pavia: under which follow these words: This work caused to be made D. John Ambrose de Podio, who a vow being made to Blessed James-Philip of Faenza was freed from a mortal infirmity, 1496, on the 9th day of September. Augustine de Vapria painted it. 1498 on the 4th day of April.

[7] That Blessed one was tall of stature, prominent, so consumed with leanness, that he seemed to consist only of skin and bones: of a narrow, but oblong face; with erect neck, a feast at Faenza the 25th of May a longish nose, deep-set eyes, the fingers of his hands stretched out, and notably pale. Thus, who knew him well, Borghesi described his lineaments. There are those who put a small Cross in his hand, with a little paper, in which thou mayst read, The Lord is my light. His annual commemoration in that church, with solemn frequency of peoples to his tomb, the 25th of May is held very celebrated, and blessed bread to his honor is dispensed to the people.

[8] In the same year also, in which the blessed Father deceased, the Community of Faenza by unanimous consent of all ordered Misserinus his father with the whole family of the Bertoni to be enrolled among its citizens: and since the father now had three marriageable daughters, who were the sisters of Blessed James-Philip, and the domestic means for placing them were slender; they determined by decree of the Senate, that Misserinus, in regard of that son, lately Blessed, should be immune from all burdens and real and personal charges: and this with the favorable and applauding acclamation of all, on the 24th day of August, scarcely the third month elapsed from the deposition of the same Blessed. Galeottus the second himself also, his family endowed with citizenship and immunity. the Prince of Faenza, just as before he had commanded, that that blessed body should be placed in the proper chapel of the Manfreda family, so afterward to the Bertona family itself all his rights of that chapel, to the honor of Blessed James-Philip, of his own accord and with munificent liberality ceded and gave. But when his Body, famous for miracles, the Brethren had at the beginning deposited in a certain sepulture, which was in the chapel of St. John, and there it had stood up to the year 1495; it seemed afterward, on account of the frequency of peoples, the body translated in the year 1495 that by the vow and devotion of Galeottus Manfredi, in a certain chest on the right part of the same chapel it should be enclosed. And when it had rested there up to the year 1594, the Bertona family at length, and 1594. by the common contribution of the kinsmen (which the words there set down indicate) dedicated to him a stone sarcophagus: which they determined should serve also for the altar of the same chapel: and they took care that his body should be enclosed in it by a solemn translation. But that was to the people then running together of the greatest admiration, that the flowers, long ago poured upon his body by pious faithful a hundred years before, were afterward found just as fresh, as if on the same day, with their proper color and odor, they had been gathered.

ANNOTATIONS.

PROLOGUE OF GIANIUS

To the miracles collected by Borghesi.

[9] The miracles of the living one bidden to be kept silent by the Blessed, The profound humility and modest taciturnity of this servant of God, with many miracles to be recalled and worthy of memory perpetrated while he lived, deprives these our Annals, that they may not be recounted; since he had for a custom, that the graces which he had obtained for the mourning he imposed on them perpetual silence. This without doubt that John Antony Monus attested after his death, to whom after the fistula healed by the sign of the Cross (as was said above) he had charged under grave threat that he should never reveal it to anyone. But he after his death pressed by another similar sickness, as John Ant. Monus testifies; revealed the prior, which had happened in his life; but for the other, his own image being set up, he subjoined also such a monument.

D. O. M.

John Antony Monus, sick with a fifteen-year and incurable disease (James-Philip the Father having appeared to him here praying for his health) placed this effigy at the sepulcher of Blessed James-Philip, and soon composed his mind.

But that the several things, says Gianius, which immediately after his death, other things after death written by Borghesi. and through the subsequent days from his intercession came, in the same order, in which they were written by Nicholas Borghesi himself, may be read through; we have judged to embrace them, both in greatness, and in number never more published, thus from the beginning. So Gianius. We who exhibited the first miracles above, from the same tablet which Borghesi faithfully transcribed, have enough to exhibit the continuation of them added by the same, the number however being kept by which they are marked by Gianius: who in the Annotations says, that Borghesi's Manuscript is found entire in the Library of the Servites of St. Antony of Pisa, that he learned also some things from the public Monuments of the city of Faenza at D. Bernardino de Azzurinis, a Notary and diligent asserter of the antiquities of that city.

CONTINUATION OF THE MIRACLES,

Wrought in the same year in which the Blessed died.

[12] XII. The boy Hieronymus, thirteen years old, of Ravenna (for he was notably lame, Are healed, a lame boy, bending into the right part with a shorter leg, wherefore his gait seemed to be deformed in a great degree) had access not without great devotion to the sepulcher of Blessed James-Philip, and that he might be freed he suppliantly besought. Neither on the first, nor on the second day did he obtain the grace: he therefore nonetheless on the third day prayed, nay rather with much crying, with very many tears insisted more, that what he had asked he might obtain. Blessed James-Philip overcome by pity of the boy, at length complied with his demands. So he made the boy whole, and made him straight with even legs. Glory was given by all to God, not without abundance of tears: and the boy joyful had return into his country.

[13] a dumb woman, XIII. Rengarda, of Massa of Ferrara, married to Angelo Ghermaglio, was sick with a disease of such a kind, that she utterly lost the faculty of speaking; and so for nine continuous months she could make no word. The splendor of Blessed James-Philip's miracles shining more day by day, the woman was brought into hope, that if she were brought to the sacred body, she might be made whole and possessed of speech. Led therefore to the sepulcher of the Blessed, great reverence being applied, she supplicated from the inmost marrows of her mind and heart, that she might recover the faculty of speaking. Then Blessed James-Philip restored to the most devout woman her pristine faculty of speaking. Who immediately had a ready oration in the sight of all: afterward giving the highest thanks to God and the Saint, she returned to her home rejoicing.

[14] XIV. Sancta, the daughter of Nicholas Romandiolus of Forlì, languished hindered by the entangled nerves of her whole body: a girl without strength, carried by her mother to the body of the Blessed, she was made whole and free; after prayers applied, praising the Majesty of God, she soon returned to her country.

[15] XV. Magdalena, born of her father Benedict of Forlì, as soon as she was born, another paralytic on both sides, is perceived to be weak on both sides and maimed; her age now permitting, almost unable also of walking: which sickness lasted up to the thirteenth year of her age. Her mother, Dominica Ostentis, compelled by the miracles of Blessed James-Philip divinely shining, resolved to carry her daughter languishing with such calamity to the monument of the Blessed: who after she was led before the sacred Relics, having tarried there a little while, was not a partaker of grace. Then prayers being repeated, neither did she obtain her vow. Wherefore when she had resolved to go away, and had begun to return home; on the way with a most devout heart she vowed a waxen image to the Blessed, if returning to her own she should be made whole. After this purpose of mind she was immediately made a little better: and before she had come to her own home, she was utterly freed. Then mindful of the vow undertaken she betook herself to the sacred body, and paid the vow with great joy, glorifying God, and giving deserved thanks to the Blessed.

[16] XVI. Jacoba de Rombellis, from the Castle of Granarolo, occupied by a malign spirit, was not a little vexed. a possessed woman, She is drawn to the blessed body, who after prayers frequented was cleansed of the evil demon, who before by the other adjurations could not be cast out; but by the merits of Blessed James-Philip it behooved to depart from her, who with great faith had implored the help of the Saint. The infinite goodness of God was praised by a huge crowd: and the woman, the demon being shaken off and in possession of her mind, with great joy of mind returned home.

[17] an epileptic, XVII. Matthias, the son of John, from a village of the Faenza territory, his health disturbed by the falling sickness, which they call the falling disease, had labored long. This one with great reverence and hope approached the venerable body: applied a devout supplication: immediately he was healed, as one who afterward was never lulled by a disease of this kind: and glory being given to God, he returned joyful into his country.

[18] one with a hernia, XVIII. Sanus Sabbatinus, of St. George of Valle Amonis, a boy of five years, sick with the hernial disease, is commended to the Saint: and immediately he was made sound. His kinsmen, exceedingly praising God, and giving thanks to Blessed James-Philip, led the boy well home.

[19] XIX. Joannina a widow, who had married Stephen of Marradi of the Florentine dominion, a paralytic, by the disease of apoplexy had lost all the strength of her right side; remaining at home, when she knew the so great miracles of Blessed James-Philip to grow brighter day by day with the full mouth of all, most devoutly commends herself to the Blessed; and makes herself liable to a vow, if by his grace she should be healed again. This immediately done, she was loosed from such a disease: mindful of so great a benefit received she suddenly entered upon a journey; and having set out to the venerable body, gives due thanks; and the vow undertaken she abundantly satisfied.

[20] a woman with a hernia; XX. A woman about forty-five years old, whose name was Pax, of Russio a castle of the Faenza territory, of the people of Bellona, had been sick with the hernial disease for fourteen years, so that she was useless, nor could she do anything at home, which pertained to a woman's office. She came eagerly to the venerable body of the Blessed: asks the grace suppliantly; which according to her desire having obtained, she gives just thanks to the Virgin Mary and the Blessed at once, and content returned to her own.

[21] likewise one with a hernia, XXI. Weighed down by the same disease the son of Stephen, of the territory of Forum Cornelii, which they call Imola, with the highest will and hope betook himself to the monument of the Blessed, besought most devoutly, that entire health be restored to him: which immediately having obtained, before the eyes of all who were present, the bounty of the eternal God being praised, he departed thence home unharmed.

[22] XXII. James the son of Bartholomew in a village of the Imola territory Mazzollano, a frenzied man, was out of his mind for many years, who frequently agitated by frenzy said many absurd things, thinking ill of himself and of others; wherefore it was often necessary to bind him with bonds and fetters. This one, not without great labor of his own, was led to the sacred body. Who after he entered the church, crying with a great voice was insane in various ways, whom it was necessary to bind, lest he should bring destruction to himself or to the rest. Who first offered before the altar of the Virgin Mary, after supplications then frequented, returned at length to himself, and utterly came to his senses. Therefore in possession of a good mind, before the faces of all the bystanders he used these words: You saw me insane, you saw me furious; now by the highest clemency of Blessed Mary the Virgin, and by the merits of James-Philip, the frenzy laid aside I am made utterly sound, and can use free choice, which I had asked; by all let God be magnified, who beyond merits has always deserved well of the human race.

[23] one growing blind XXIII. James, the son of Peter of Ravenna, was weighed down with dulled keenness of the eyes. Having set out to the sacred body he suppliantly commended himself to the Blessed: having merited the grace, with free and bright eyes he returned to his country, God being glorified.

[24] and another, XXIV. Baptista of John Tonius, of Valle Amonis had borne one eye covered with a blemish six years, with which he saw almost nothing. He came to the sepulcher of James-Philip, implores help, the eye is immediately cleansed of the blemish, and plainly uses its proper office. Which thing indeed perceiving Baptista himself, gives the highest thanks to the Blessed, and joyful departed.

[25] with a contracted hand, XXV. Teresina, who had been the wife of Missirolus of Faenza, was pressed by a left hand contracted into a fist, which could not be unfolded except by force. She has access to the venerable Body, prays suppliant for the liberty of her hand, which from her devotion without delay she obtains: she gave thanks to the Virgin Mary and the Blessed, and with hand free returned home.

[26] weak in the foot, XXVI. Nicolosa, the daughter of Baptista, from the town Oriolosicco of Valle Sancterni, was born with a weak and twisted right foot, by whose vice and pain hindered she lived painfully. With great hope she seeks the sepulcher of the Blessed, humbly commends herself; obtains the grace, the foot being healed; after she magnified God, cheerful she returns home.

[27] three with hernias, XXVII. Thomas, the son of Peter Gratianus, sprung at Cotignola; Primus, the son of James Renaldus; Christopher, the son of John Mulianus, of the territory of Ravenna. These three laboring with the hernial disease, on different days indeed betook themselves to the sacred body of St. James-Philip, each suppliantly asking grace for himself. All were made possessed of their vow, and glory being given to God returned to their homes.

[28] a contracted one, XXVIII. Galitia, the daughter of Alexander Phalisamphari of Faenza, languishing with an invalid and contracted body, brought to the venerable body, was utterly freed, for the merits of Blessed James-Philip, to whom she gave thanks.

[29] XXIX. Tarsia and Andrea sisters, the daughters of Silvester, of the Castle Bugnesio of the Faenza territory, both came to the bright body; sick indeed with different diseases. Tarsia, by the force of a quartan fever with two fingers emptied in her hand; Andrea, was pressed with great torment of the right breast. maimed in 2 fingers, Suppliant they prayed the Blessed for entire health, which they easily obtained: soon being well, thanks being given, they returned to their country.

[30] grieving in the breast, XXX. Joanna, the daughter of Sebastian a trumpeter, at Lugo of the Ferrara territory, on account of smallpox had lost the light of her eyes. To obtain the light she came to the body of Blessed James-Philip; an accurate supplication being made, she obtains the grace. Enlightened therefore, thanks being given to the Blessed, with great joy she returns to her native soil.

[31] a one-eyed boy, XXXI. Dominic, the son of Magnanus, of Sarago in the Faenza territory, was blind in the left eye. He takes the way to the venerable body, devoutly supplicates, quickly obtains his demands: to Blessed Mary the Virgin and at the same time Blessed James-Philip he gives just thanks: and both eyes equally seeing, with great gladness, he returns to his own.

[32] one weak in the leg XXXII. Betuccius, the son of John of Imola, an inhabitant of Bagnacavallo, when he had been sick fifteen years with a weak and contracted leg, to the body of Blessed James-Philip, supported by an iron staff, painfully led himself. He prayed suppliantly for the desired grace, which then having obtained, with the highest praises he prosecuted the goodness of God and the merits of the Blessed, and the leg being healed returned to his country.

[33] XXXIII. Sanctes, the son of Stephen Macharinus, of the village Felice of the Faenza territory, and another, had labored with a like weakness of one leg. This one came to the bright body of the Blessed, who after he had prayed Blessed James-Philip with great reverence, was altogether freed. So blessing God, and giving due thanks to the Blessed, he returned to his own.

[34] XXXIII. By the name Adamantes, a girl of Thomas Meluxandus, of Bagnacavallo, a one-eyed girl; marked with one eye covered and blinded, while she desires the help of Blessed James-Philip, wrapped on her knees before the monument, obtains the grace which she had sought; who glorifying God, brought home the eye freed from vice.

[35] XXXV. Joanna, the daughter of Ludovico Gharaguinus, of Lugo; when she was sick with one arm so infirm and weak, one infirm in the arm, that she could not lift it; she came relying on great hope to the bright body of Blessed James-Philip; and asking the liberation of her arm, was made possessed of her vow. Who giving just thanks to God and the Blessed, joyful then sought home.

[36] XXXVI. Another by the name Joanna, is made infirm by a similar disease in the leg; she flees to the glorious body, another in the leg, and supplications being diligently applied, according to her vow she is healed again: and she gave glory to God, and joyful returns home.

[37] contracted in the arms and leg, XXXVII. Thaddeus, the son of Dominic, of Oriolo-sicco of Valle Sancterni, when he was sick with both arms, and the right leg, contracted and invalid; hoping help from Blessed James-Philip, he approaches suppliant the monument: and before his departure has the grace, by which he obtains his vow; yet not forgetful of the thanks, which he owed to God and the Saint.

[38] two with hernias, XXXVIII. Benedict almost an infant, carried by his mother Gentilis to the glorious body; Octavianus the son of Manfredi, having set out from Castronovo, to the sacred Relics; both, when they languished with the hernial disease, recovering health, God being praised, returned home.

[39] XXXIX. Antony the son of Pasquinus, from the Parish of the Valle Amonis territory, when six years he had been seized in the eyes, blind for six years. fleeing to the blessed body, was enlightened before the faces of all the bystanders: he praises the Virgin Mary and Blessed James-Philip not without abundance of tears.

[40] XXXX. Catharina, the daughter of Andriolus Sytonius of Forlì, in her third year, with closed eyes and injured eyelids, is carried by her mother, not without great devotion and hope, to the glorious body. The grace asked suppliantly is granted without delay, another for three years, in the sight of two thousand men or more, glorifying the highest goodness of God, and giving due thanks to the Blessed.

[41] XXXXI. Antonia, the daughter of Philip Rusticus, of Bagnacavallo, a boy's foot curved. had been now three years maimed and hindered in the right hand. Led to the body of Blessed James-Philip, having utterly obtained the grace, which she had wished, glorifying God, with joyful mind she returns.

[42] maimed in the hand, XLII. Peter-Antony, the son of Marchio Maizottus, of Lugo, now fourteen years, bore one foot curved and weak, which he moved in no part except the thumb. He approaches the body of the Blessed, and suppliant commends himself: having obtained the grace which he had asked, with free foot joyful he returns home, thanks being given to the Blessed.

[43] a girl with heart disease, XLIII. Dina a girl, the daughter of Gorus Barbianus of Ravenna, gravely labored with the heart disease. Led to the venerable body, her heart was freed from the pressing pain; and the name of God at the same time was glorified by all who stood by.

[44] having an inverted foot. XLIV. Gregory, the son of Matthew Lionellus, of Varnello, when with the right foot flat he could not tread the earth by a vice of the anterior part; fleeing to the body of the Blessed, and suppliantly asking grace, obtains his vow, the foot being made even and freed. Thence joyful he departed, after he gave just thanks to the Blessed.

[45] XLV. Gutia a girl, the daughter of George the Prefect of the citadel of Ferrara, and a leg shorter than the other, when she had the left leg shorter by three or more fingers than the right leg; after she came to the glorious body, and suppliantly commended herself; the left leg was extended, and made equal to the other leg, to the admiration of all who stood by, praising at the same time the eternal power of God.

[46] XLVI. Forlivesa, the daughter of Blasius, from the village Grappa of the Forlì territory, a paralytic, labored with the paralytic disease. Coming to the body of Blessed James-Philip, and devoutly supplicating, she utterly got, what she had vehemently wished: for her limbs ceased to tremble; and freed from the hard disease, quiet then they returned. After thanks given she offered an image to Blessed James-Philip, in proof of the grace received.

[47] grieving in the leg, XLVII. James, the son of Nigrinus, of the Castle Solero, when he had had in the leg six months a not mediocre pain, which he could in no way lift; asks himself to be led to the sacred Relics; and the grace which he suppliantly asks, immediately he obtains: so freed from the long languor of the leg, after he gave just thanks to God and the Saint, he returned joyful into his country.

[48] hindered with oblique feet, XLVIII. Francis, the son of Dominic a barber, of Terdotio a castle of the Florentines, was hindered with oblique feet, inasmuch as their toes had been bent to the posterior part. This one proceeded to the venerable body of Blessed James-Philip, and suppliant prayed that he might be made with feet free and ready. Which grace, from the highest goodness of God, through the intercession of the Blessed having got, he returned content into his country, thanks having been given before to God and the Saint.

[49] curved in one foot. XLIX. Magdalena a girl, the granddaughter of Xantes Passanteus,

of Granarolo, was born with one foot curved, with which she could not have a step. Carried to the glorious body, immediately she was freed, and discharged the office of walking before the eyes of all the bystanders, praising at the same time the Majesty of the eternal God.

[50] with a contracted hand, L. Baptista, the daughter of Marcus Bucchinus of Faenza, was languishing with a contracted and entangled hand. Suppliant she proceeded to the Relics of the Blessed, and applied most diligent prayers: soon she gets the grace asked, before the eyes of a huge crowd, praising the highest goodness of God, and likewise giving just thanks to Blessed James-Philip.

[51] a Minorite with a hernia: LI. Nicholas a Teuton, of the Order of Friars Minor; had languished twenty years with the hernial disease. So many miracles of Blessed James-Philip being known, with most devout mind he seeks his monument, suppliantly prays, at length obtains his vow; praising God he gave worthy thanks to the Saint, and leaves the trusses of his disease before the monument of the Blessed.

[52] freed when oppressed by a wagon, John Andrew, the son of Nicholas of Faenza of Casalensis, fourteen years old, on the way is crushed by a laden wagon. Placed in danger he commends himself to James-Philip. He escaped at once, and divinely indeed: inasmuch as he who ought to have been crushed and extinguished by so great a mass, yet alive and almost untouched came out of the cart. Freed therefore from manifest death, he offered a waxen image to the Blessed, in testimony of so great a gift received.

[53] fallen into a well, LIII. Dominic, the son of Antony Mulio of Faenza, in his fourteenth year, by chance fell into a deep well, and sought the lowest depths overwhelmed by water. While he falls, there comes into his mind Blessed James-Philip, to whom he commended himself from his heart. From the bottom he escaped to the surface water of the well; whence a rope being offered he was drawn out free. Those who had seen this matter, all in a great degree praised the mercy of God, and gave just thanks to the Blessed.

[54] a captive at Cesena: Blasius a notary, sprung from the City of Castello, was kept in the citadel of Cesena. When all hope of going out was utterly taken from him, by many ambushes prepared against him, he commended himself to Blessed James-Philip, and undertook a vow, which was by no means made in vain: since a wonderful occasion of his liberation immediately followed. For when, one foot loosed from the fetter, he had shown the other to the Prefect of the citadel, and had narrated the cause; the keeper of the Citadel, divinely indeed (as is credible) forthwith led Blasius himself out of that place. Thence having set out for Faenza, he offered a votive tablet to the Blessed, to whom at the same time he gave the greatest thanks.

[55] LV. Honufria, the daughter of John, of the Faenza territory, in her sixteenth year, not yet placed with a husband, had lain abed a long time; nor could the reason of the disease, with which she was entangled, ever be sufficiently discerned; yet from the common opinion of many she was thought bewitched. This one commended herself in a great degree to Blessed James-Philip, now shining with so many miracles. The Saint aspired to her vow, and without delay made her whole. Who soon strengthened, hastened to his monument, and mindful of the benefit, gave immortal thanks to God and the Saint.

[56] LVI. Guidonus, of Budrio of the Bologna territory, with the right leg contracted and curved, is cured one contracted in the leg, now ten years had lived. To the sacred Relics he fled devout, where he tarried some days. Whose leg was so rectified, that day by day little by little he felt himself more comfortable. Whom I myself saw descending the stairs without help, when before he could not have a journey without a staff. Thanks being given to God and the Saint, he returned on his own feet into his country.

[57] another in the fingers: LVII. Augustine, a blacksmith, of Montecchio of the Ferrara dominion, long had borne both his hands hindered with bent and entangled fingers. Suppliant he came to the sepulcher of Blessed James, there he draws delay some days, at length with hands free into his country joyful he returns, after thanks given to God and the Saint.

[58] the possessed are cleansed: LVIII. Those occupied by unclean spirits James-Philip, having obtained his heavenly country, especially freed and frees daily, as one who by his patience and virtue is said to have far overcome the false ambushes of the devil. Almost all of virginal age likewise, afflicted with various languors, he made unharmed: inasmuch as he likewise shone with the glory of virginity among mortals.

[59] LIX. To Lawrence of Lucca, a weaver of silk cloth, there was a son Michael, a grave wound of the head is healed, in his seventeenth month. Who when after the manner of little ones he tried to walk, having often fallen to the ground, gravely broke his tender head: whose wound was so great, that all the physicians utterly despaired of his health. The father commended and vowed the now deplored little boy to Blessed James-Philip: immediately the fever was remitted, and the little son henceforth altogether freed. The father liable to the vow having set out for Faenza, offered a waxen image of the Blessed to the monument, and gave just thanks.

[60] an incurable disease, LX. John of George, of Valle Amonis, labored with a grave and acute disease, which by the physicians could neither be sufficiently known, nor ever cured. This one therefore despaired of by all, cast all his hope on the patronage of Blessed James-Philip, and vowed at the same time. Whence suddenly made more comfortable, at length he was utterly freed from the inexplicable disease. Mindful of the vow undertaken and the merit, he soon betook himself to Faenza; an entire and true image of himself he offered to the chapel of Blessed James-Philip.

[61] LXI. The Count Palatine John, long had borne one shoulder broken; to whom when by no means the medical art could come to aid, a fracture of the shoulder. he suppliant implored the help of Blessed James-Philip: and vowed a vow, that if he were freed, he would proceed naked with a twelve-pound taper to his monument from his own home: with which purpose he obtained the grace. Some days he was negligent in paying the vow. Meanwhile while he was carried on horseback, the horse suddenly is prostrated to the ground, and he feels immediately the ribs of his now sick shoulder dislocated, because he had fallen back into the old and indeed graver disease. Then doing great penance for his ingratitude and error, he vowed the same again: again through the intercession of the Blessed he was healed. Not slothful, with a very great taper, naked he hastened to the altar of James-Philip: but the space of the journey was about sixteen miles: the promises therefore being fulfilled, and thanks given, cheerful he returned into his country.

APPENDIX OF GIANIUS.

[62] LXII. Nicholas Burgensius the Knight, he who committed to memory the life and at the same time miracles of Blessed James-Philip, was vexed with black bile and an evil disposition. Brought into hope of future health, for a vow undertaken he seeks Faenza, Nicholas Burgensius is loosed from a troublesome sickness, commends himself to the Blessed suppliantly for recovering health. Void of grace he tarries there some days: and when he lodged at the house of St. Mary of the Servites, where that true Servant of God had dwelt, persuaded by the Prior of his church, concerning this holy man's life and wonderful signs from heaven, as was said above, he composed a memorial. Afterward he departed thence, not freed, but more comfortable: but returned to Siena his country, he immediately so convalesced, that he manifestly perceived that he had received such a grace and one so great asked, from the merits and prayers of Blessed James-Philip. To give deserved thanks therefore he returned to Faenza on foot. But great thanks are to be had to this most illustrious Writer, by whose zeal and devotion so many and so great things, concerning this most blessed man James-Philip, were committed to eternal memory, that hereafter greater devotion is always to be applied to him, especially by those who in their necessities can hope his intercession will be propitious to them.

INSTRUMENT OF IMMUNITY,

Granted to the Father of the Blessed himself and his posterity.

James Philip, of the Order of Servites of Blessed Mary, at Faenza in Aemilia (Bl.)

FROM THE MANUSCRIPT INSTRUMENT.

[1] Deputies gathered from the 100 Counselors. On the 24th day of August, the festivity of St. Bartholomew the Apostle, the first Indiction, Sixtus the Fourth Supreme Pontiff sitting, there being gathered the notable men citizens of Faenza, of the number of the hundred Counselors of the Council of the city of Faenza, at the sound of the great bell, in the wonted ground chamber of the Lords the Elders, situated in the Palace of the Lords de Manfredis, beside the square and the office of the Bolletae, as is the custom for treating the below-written businesses, whose names are below-written, namely.

From the Quarter of the Gate of the Bridge: D. Bartholomew de Pasiis, D. Papinianus de Alficellis, Francis Bettini, John Baptist of Master Michael, Ser-Caesar Caffarellus, Matthew Laca, Ser-Gaspar de Captolis, Ser-Nicholas of Robert Casalius, John de Pasiis, Favazzolus Zampaulus, Philip Baggiolinus, Bartholomew Albicellus, Carlo de Viacana, John of Ser-Philip, Gaspar Zuccarini, Ser-James Cittadini, Ser-Nicholas of D. Bernard Casalius, Gaspar of Marcus a Tumbis.

From the Quarter of the Gate of Ravenna, D. Melchior Tondutius, Andrew of Benedict Emiglianus, John Bamffaldus, Ser-Baldassar Fortunerius, Ser-Albert de Pecininis, Thomas Maglorius, Ser-Guido Beccabuva, Master Francis del Laderchio, Baptista of Master Dominic Rubeus, Ludovico of Marcus Ser-Severius, Ser-Zucculus de Zucculis, Nicholas of Master Antony Ser-Severius, John de Lazzana, Thomas Ser-Paul-John Amaducius, Christopher of John Climatori, James of Simon Cristaldi, Severinus of Master Ludovico, Francis a Cabibis.

From the Quarter of the Gate of Imola, Master Alexander de Zucculis, D. Taddeus de Viarana, D. Peter of Ser-Antony Ser-Amatorius, Galeottus Caranola, Zattonus de Zanellis, Guido de Frimpopulo, Ser-Zanfrancis Milcetta, James Monius, James Azzurinus, Simon de Zucculis, Ugutio de Feazolis, Ludovico Nicolutius, Contes Scaletta, Nicholas Paganellus, Averardus Zanellus, Ser-Paul de Viarana, Christopher Severolus.

From the Quarter of the Gate Montanaria. Master Mangolinus the Physician, D. Alexander Monardo, Ser-Antony Paganutius, Lappus Severolus, Riccius Armininus, Ser-Padonanus of Ser-Julian, Ser-Daniel Bante, Ser-Matthew Monardo, Alexander Severolus, Antony Fazolini, Bernard of Ser-Nicholas Cenni, Habbrazzus Ponius, James Picininus, Peter of Ser-Julian de Cavina, Ser-Benedict Iacobini, Thomas Severolus. A supplication was offered through Missirinus son of the late Oliverius della Cella of the Chapel of St. Vitalis, of the below-written tenor namely.

[2] To your Magnificent Lordship it is set forth on the part of your devout orator Misserinus della Cella, they hear the supplication of Misserinus, for himself and his posterity: saying and humbly narrating, how he was and is weighed down by a useless family, and especially by three marriageable daughters, nor has he many means: and that he may be able more honorably to place them, and may be able conveniently and with honor to nourish and sustain himself and his family, and also that he himself and his posterity may receive some temporal fruit from this magnificent Community, on account of the venerable offspring procreated from him, such as was the newly Blessed, James-Philip, of the Order of Servites of the most glorious Virgin Mary, who a few months past deceased in our city of Faenza; and also that the same Blessed James-Philip, the late son of the Supplicant himself, may avail for such a gift, imparted to his father for love of him, to pour out most just prayers for the Faentine People, to the immortal, greatest, and best God and the most glorious Virgin Mary, devoutly he asks of your Magnificent Lordship, that of your benignity and grace they would deign to make the Supplicant himself, and his other posterity and descendants through the male line, perpetually immune and exempt, from and of all and singular burdens, collections, exactions, both real and personal, or mixed, ordinary, or extraordinary, coming in our city of Faenza for the time being; and especially also since our Illustrious Lord, D. Gabellottus de Manfredis of Faenza, by his most pleasing

rescript of immunity of the same most gladly granted it: on account of which gift the Supplicant himself and his posterity perpetually will be debtors to your Magnificent Lordships: which may the Most High &c.

[3] Which supplication being seen and read by me Hieronymus the Notary below-written, to which the Prior of the Elders judges assent should be given, and understood by all the Citizens and Counselors aforesaid, gathered as above; then D. Taddeus de Viarana Doctor of Laws, Prior of the Magnificent Lords the Elders of the present month, rising from the place where he sat, then sitting, silence being first proclaimed by the public Crier of the commune of Faenza, the sound of the trumpet being premised, thus began and said: Notable Fellow-citizens of the present Council, you have heard and understood whatever the aforesaid Misserinus, our beloved fellow-citizen, narrated and supplicated and asked of you; but because it is an inveterate statute, and is always the custom of this gracious Council, that whatever is to be treated in the general Council of the city of Faenza, it should always be proposed by the Magnificent Lords the Elders; and because I am at present one of the number of the aforesaid Magnificent Lords the Elders, and also among them (though unworthy) Prior, to whom the first parts in speaking have always been granted, and that each of us may attend to my opinion on this petition of D. Misserinus: I, notable Citizen, have long known Misserinus himself, a most excellent man indeed, adorned with honest morals: who with his virtues always and a praiseworthy past life would have merited any favor, especially at present, as he himself set forth in his prayers, by the newly Blessed procreated from him, James-Philip, undoubtedly an everlasting favor of this our city. But although the thing asked by Misserinus himself seems both arduous and difficult to grant: in regard of the Blessed his son: yet in regard of the newly Blessed, James-Philip, that we may be said to be mindful of his sanctity, we ought not to doubt to grant and impart to Misserinus himself this present petitioned immunity, and to his posterity; that for such a gift, conferred on his parent also for love and veneration of him, he may deign incessantly to pour out prayers with the best God and the blessed ever most glorious Virgin Mary: and so I praise, counsel, and approve, by the will and license of the rest of my colleagues the Elders, that the exemption and immunity itself is to be and shall be granted to the aforesaid Misserinus and his descendants through the direct male line in perpetuity. But if any of you, to whom free judgment for speaking lies open, wishes to add anything to this opinion and consultation, or to take away, or to impugn it (which is possible and is granted), let him ascend the customary pulpit or rostrum, and declare his opinion on this matter.

[4] Then the aforesaid D. Taddeus the Prior, sitting and silent, and all going to the same opinion, silence being again proclaimed by the said public Crier, the sound of the trumpet being premised, all unanimously and concordantly the above-written Lords the Counselors rising, acclaimed, Let it be done, let it be done. Let it be granted, let it be granted. Most gladly. They being silent, silence being again proclaimed by the aforesaid public Crier, again the aforesaid D. Taddeus thus said: Notable Citizens, let each of you all see, Misserinus himself, his demand, and especially out of reverence for the newly Blessed, James-Philip; and because our statute declares, that any concession and deliberation, agitated and treated, to be established and decreed by the general Council of the City of Faenza, nor are votes to be sought from those acclaiming, ought to be put to the partition, by white and black beans; and if more white beans be given and rendered than black, the partition is understood to be obtained; therefore that the matter itself may proceed in its pristine municipal manner, it seems to me, that the matter, petition, and concession itself ought to be put to the partition and beans, that satisfaction may be made to the statute. Then these things heard, all the Counselors rising where they sat, with one voice brought forth and said: By no means, by no means let it be put to the beans: but let it be done, let it be done: let it be granted, let it be granted; and most gladly, as it was petitioned by Misserinus himself: and let it be held, held, and understood to be for a juridical, proposed, and obtained partition: and concerning this concession, and of this, let an Instrument be made by our public Notary. And so, these things being seen, the aforesaid D. Taddeus the Prior and the rest of the Master Lords the Elders mandated to me Hieronymus the Notary above-written in the present, a public Instrument is made concerning that matter. that if I were asked concerning the aforesaid, I should make a public Instrument, for perpetual memory of the matter thus done: and that it should be delivered to D. Misserinus, as he desired; with which he might teach hereafter concerning the perpetual immunity granted to him and his descendants. The premised things were done in the said general Council in the Palace.

[5] I Hieronymus, the son of Master Menghus de Moncinis, a citizen and Notary of Faenza, and now Notary of the Reformations of the above-written Lords the Elders and of the Council of the aforesaid City. ✠

And I Bernardino, son of the late Augustine de Azzurinis, a Citizen and Notary of Faenza copied the above-written Instrument of the aforesaid Council with my own hand, as it is extant in a certain copy, existing in my writings, word for word, on Sunday, the last of the month of February, 1610 in the evening, in my study, in the presence of Ser-Fenzolus Lagavinus, the only Witness, Paul the Fifth Supreme Pontiff sitting.

The same Notary then affirms, that the eleven miracles, set in order, done and illustrated by the above-written newly Blessed, James-Philip de Bertonis de Cella of Monte Chiaro, the son of the abovesaid Misserinus, after his death; which noted by himself Bernardino Azzurinus in the compendium of his Life, were not otherwise registered, omitted and left by him from forgetfulness, are contained in the same book folio 60, from which he had transcribed the premised Instrument.

But concerning this book in an authentic copy, taken care to be written in the year from the most holy nativity of Christ 1677, Indiction XV, on the fifth day of the month of November, our most holy Lord Innocent, by divine providence Pope XI, sitting, in the II year of his Pontificate, affirms Bernardino Lama of Faenza, public Apostolic Notary, that it was extracted by himself, as it lies word for word folio 185, from the book of ancient memorials, written by D. Bernardino the Elder de Azzurinis of good memory, covered with red boards, marked with the arms or insignia of the Lord Cardinal of St. George of bright memory formerly Bishop of Faenza on one of the boards, now existing in the study of ancient writings of the most Illustrious D. Count Bernardino the Younger Azzurinus de Comitibus, Doctor of both Laws, a Noble of Faenza.

ANNOTATIONS.

APPENDIX

On various documents of the cult from his first death.

James Philip, of the Order of Servites of Blessed Mary, at Faenza in Aemilia (Bl.)

FROM THE MANUSCRIPTS.

[1] On Sunday of the most holy Trinity (as from the aforesaid book folio 60 the aforesaid Notary Bernardino Lama transcribed) the twenty-fifth of the month of May, After a life most holily passed, Blessed James-Philip, formerly of Misserinus de Bertonis della Cella of Monte Chiaro, of the County of Faenza of the Order of St. Mary of the Servites of Faenza, who was called Andreas in the world, before the evening hour, from this our worldly life passed, and closed his eyes, in his thirty-ninth year of age, with great grief of his father and mother then living, and of his other kinsmen standing around; living always in the said Religion piously, devoutly and strictly, fasting, praying, chanting, contemplating, and meditating the passion of our Lord Jesus Christ, macerating and disciplining his body, never eating and drinking flesh and wine, except in the banquet of the most holy Eucharist; but living daily on bread and water. He was never seen to laugh, nor to speak idle and vain words, lest he should deceive any person, while he discharged the office of Prior in his monastery, neither before nor after. Never did he celebrate the most holy Sacrifice of the Altar without a great abundance of tears, saying himself to be unworthy of the great and most high ministry.

[2] Many miracles in his life he did, and especially with the sign of the most holy Cross three times he healed James Monius, and miracles wrought in life and after death, a Citizen of Faenza, of the disease of an old fistula in the back: to which James Monius, his friend and most confidential one, he expressly committed, that he ought not to speak with any person of this matter; but to give glory to omnipotent God, and the blessed Mary ever Virgin. But the grace received James Monius himself, after the death of the said Blessed vowed to the said Blessed, and placed his image in relief in a window, in the chapel, where is the body of the said Blessed James-Philip under the altar in the aforesaid chapel, in a marble coffer in the ground. And many other miracles he did after his death, which are not written and noted in the present memorial, as is known to all. And on the day of his pilgrimage to another life, his feast is kept with the blessing of breads: the Brethren of the said Order of St. Mary of the Servites in the said city of Faenza, in their church, with great honor and apparatus, and great concourse of either sex, hasten: and in a sign of his sanctity the said Brethren bless certain small breads, made by the said Brethren and kinsmen of the Blessed himself, called the bread of Blessed James-Philip: and indifferently give and distribute to all, being in the said church after Vespers, with great clamor of the people, wishing to have of that bread, considering the great faith and devotion, which they have in the said bread, on account of the sanctity of the said Blessed James-Philip and his memory.

[3] And for the greater devotion, exaltation, and glory of the said Blessed, and for the honor and reputation of our city of Faenza, and of the kindred of the same Blessed, all the men of the kindred and relationship of the said Blessed James-Philip, and his relationship all promoting the cult both rich and poor, existing and dwelling both in the city of Faenza and in its territory or elsewhere, came together likewise in the manner and form as in the Instrument made thereupon, written and signed by me Bernardino Azzurinus, public Notary of Faenza and scribe of the present memorial, on the 25th day of the month of February, of the year 1586,

which is extant in the file of the said year, in which Instrument the said de Bertonis ordered many things necessary for it, for the glory and honor of omnipotent God and the blessed ever Virgin Mary and Blessed James-Philip, which Instrument was copied by me the Notary in public form, and delivered to the said de Bertonis. The body of the same Blessed in the year 1514, the fifteenth of the month of April, was translated from the wall of the said chapel, the body is transferred a second time where it had been placed in the year 1497 by the abovesaid James Monius, into a marble coffer, in the ground beneath the altar in the said coffer: which chapel in ancient time was of the Lords Manfredi of the City of Faenza: and in the translation of the body of the said Blessed the said Blessed James-Philip was uncovered by the Brethren of St. Mary of the Servites. In which coffer upon the said Body, upon one veil white as snow, I saw many green violets of yellow color, which by all then present were judged to be freshly plucked from his sole: upon which placed flowers, are found fresh. and of them I had one branch, given me by one of the said Brethren.

[4] Thus far that elder Azzurinus, subjoining the memorial of the immunity granted to Misserinus and his posterity, From the book of accounts of the Procurator of the Convent with a copy of the Instrument existing with him: which memorial it would here be superfluous to repeat. Then proceeds the Notary Lama, and from a certain folio, existing among the ancient writings of the aforesaid D. Count Azzurinus, written in the vulgar tongue, extracts the following little notes: which it will be worth while to make Latin, that the continuation of the cult, begun from the very day of his death, may appear more evidently. So therefore it has.

Of the year 1487 it is held In the year 1483 Brother Zanellus of Faenza began to exercise the office of Procurator, in his Convent of the Reverend Fathers Servites of Faenza, while the Prior of the said Convent was the Venerable Brother Taddeus of Arezzo, as appears from the book of Accounts, written by his hand, which is called R.

In the year 1483, on the 24th day of May, when Father Brother James-Philip of Faenza had begun to be sick, he bought for him two chickens for 4 solidi.

On the 25th day Brother James-Philip died.

[that immediately from his death he began in the order to be venerated as Blessed,] On the 28th day he gave to Brother Matthew, setting out for Cesena and Rimini, for the Brethren there to honor Blessed James-Philip 11 and a half solidi.

On the 1st day of June he gave to Master Leonard Scaletta, for the painting of Blessed James-Philip, namely that which is above the altar, and for the wall-hanging upon the board, 21 solidi.

On the same day he notes that pilgrim Brethren had come, and therefore beyond the ordinary measure, to honor the said Brethren, who came to visit Blessed James-Philip, expended by him 21 solidi and one denarius: then he notes another 10 solidi expended by him on flesh, because the provision already made had not sufficed.

On the 15th day he gave to Master Evangelista and John Barolotta 1 solidus, to make the collation, when the procession came from Castrocaro.

that an effigy is painted, On the 22nd day of July, to paint the chest, within which is kept the cape of Blessed James-Philip, he expended 11 solidi; and for the little rods and little nails for the said chest 2 solidi, in all 13 solidi.

On the said day he gave for eggs and a little cheese of recooked milk, for the dinner of the Brother writing the miracles of Blessed James, to be sent to the Father General, 2 solidi.

On the 27th of July for the effigy of Blessed James, which was to be sent to Rome to the Father General, 3 solidi.

[5] In the year 1484, on the 11th day of May, he gave to the trumpeter of Castelfranco, who published the Ban to honor the Blessed, 1 solidus.

On the same 11th of May a certain Brother Thomas of Faenza entered into the office of Procurator; who notes, that on the 20th day of the same month, he expended, for the salad of those who made the feast of Blessed James, 4 denarii.

On the 22nd day, which was Saturday and the Vigil of Blessed James, he writes that he expended on various things for the same Vigil, the Vigil and feast are kept both by the Convent, and by the externs who had run together to the feast of the Blessed, to be celebrated; as also for the following day the 23rd, which was the very feast of the Blessed and of the most holy Trinity, the fourth Sunday of May. For although he died on the 25th day of the month, yet because that death happened on the aforesaid Sunday of the most holy Trinity; on the Sunday of the Trinity, therefore no account being had of the number of days of that month, the feast began to be celebrated on the day of the Trinity; and that has always been observed thence, and is observed up to this present day.

[6] The abovesaid Brother Zanellus of Faenza, in the accounts of the receipts for the said Convent, mentions the below-written items.

On the 1st of June, he received from the Bank of Blessed James 21 solidi 7 denarii.

On the 16th of the same from the chest of Blessed James-Philip he took 24 solidi 10 denarii, which Guido and Zattonus had given.

On the same day he received from Guido and Zattonus six Ducats of Venetian gold, that he should expend them on boards to be bought: but those Ducats were taken from the chest of Blessed James-Philip: but afterward, he says, I received from the Prior 30 solidi, likewise taken from the said chest.

On the 11th day of August I received from Terdoza 10 solidi, for the lamp which he placed for Blessed James bought from us: and a lamp is fed at the sepulcher. who also made a vow of fostering the same lamp for one year.

On the 21st day of August, I received from Master Paul, who was collecting alms to the honor of Blessed James, for the love of God, 15 solidi.

ANNOTATIONS.

p. Bancum, soon it is written Cassa, and is taken for a treasury or money-chest.

q. Venetian gold, either because struck at Venice, or because brought by the Venetians from Hungary: now we call them almost Hungarian Ducats.

OF ST. MARY MAGD. DE' PAZZI, OF THE ORDER OF ST. MARY OF MOUNT CARMEL,

AT FLORENCE IN ETRURIA.

A.D. 1607.

PRELIMINARY COMMENTARY.

On the Lives of the Saint, written by Vincent Puccini and Virgil Cepari her Confessors, and their editions and the faith of the authors.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Etruria (St.)

BY THE AUTHOR D. P.

The most flourishing Order of the old Carmelites has two Saints, Canonized with the solemn ceremonies of this age; both born at Florence, both resting there in body and famous for miracles; Two of the same City and Order Canonized in this century. namely St. Andrew Corsini, assumed to the Episcopal See of the Church of Fiesole; and St. Mary Magdalene de' Pazzi, who discharged various offices in the monastery of St. Mary of the Angels. Andrew, who died in the year 1373, Pope Eugenius IV enrolled in the number of the Blessed in 1439, Pope Urban VIII canonized in 1629. Moreover Alexander VII in 1666 decreed an Office under the rite of a Semidouble for the 4th day of February to be celebrated at pleasure by those who use the Roman Breviary. Magdalene, in the year 1607 translated to the heavens, Andrew Corsini Bishop of Fiesole, the same Urban judged should be called Blessed in 1626, but in the year 1669 Pope Clement IX referred her into the Album of the Saints, but Clement X in the year 1670 approved a like proper Office, to be performed by all who are bound to the recitation of the aforesaid Breviary, by precept under a Semidouble rite likewise. The Life of the former, by

Peter Andrew de Castaneis the Carmelite, either first written or interpolated eighty years after his death, our Henschenius attempting to illustrate at the 30th of January, had need to note and correct certain anachronisms, excusing the rudeness of the age, in narrating things little accurate, and the unhappiness of the Order, having its histories not sufficiently explained. and M. Magdalene. Lest the same should happen to the latter, the proper accuracy of the present age provided, and the diligence of two who were the Saint's Confessors. These wove for us a genuine history of her deeds and virtues; of which since the one may be a supplement to the other, I have judged it necessary to make both Latin from the Italian tongue, the more readily because, occasion being given, I will gladly show, that our brevity concerning certain other Blessed of the Order proceeds from no other source, than from the defect of suitable matter worthy of this work. To this double treatise I will subjoin a third, on the miracles after death and on the translations of the body, collected from various authors and monuments, under the title of the Posthumous Glory.

[2] The aforesaid monastery of St. Mary was ruled, and presided over the hearing of the ordinary Confessions of the Nuns, when there entered it in the year 1582 Catherine de' Pazzi, the name being then changed Sister Mary Magdalene, by D. Augustine Campi, a man of the highest probity and prudence; Her ordinary Confessors from the Clergy, under whom when concerning those things which happened to the Virgin beyond the ordinary, many things had been time and again written by her companions deputed to that office; the successor of the same D. Augustine who died in the year 1591, D. Francis Benvenuti, fearing to be deceived in a matter of so great moment, to know with himself the same things and the whole conscience of the Saint, invited the Rector of our College of Florence Father Nicholas Fabrini, divinely promised to her long since for that matter. From that time the Priests of our Society, who already from the year 1551 had begun by the permission of St. Ignatius to take care of the Virgins of that monastery; the extraordinary from the Society of Jesus. both to her and to the other Virgins there, in sacred Confession to be heard extraordinarily were constantly applied; and in that office of charity they persevere even today, with the greatest consolation and fruit of those Virgins: who also undertake the spiritual exercises of our holy Father Ignatius under the direction of the same yearly, after the example of that holy Mother, who first experienced them in herself, under the Reverend Father Virgil Cepari.

[3] The last of the ordinary Confessors for (as he himself professes) two years, was D. Vincent Puccini, D. Francis Benvenuti having died about the year 1605. This man from his own, The last of the ordinary Confessors Vincent Puccini, and from the most certain and eye-witness knowledge of those Nuns whom he ruled, and from those things which he found consigned to writing while she was living, composed the history of her Life and published it in the year 1609 digested into two Parts: of which the first contains the whole course of her life up to her death; the second, certain chief favors, divinely granted her in her raptures. He used a native style and by no means painted, and adhered to the very words of the authentic monuments as far as was allowed so scrupulously, that what the Saint perhaps had expressed in her ecstasies in Latin words, those he gave also in Latin, as conveniently to be understood even by those moderately skilled (such as the Nuns mostly are): from which example that I might not depart, making the first Part entire, the second beyond the half Latin, the same words I too took care to be expressed in different character. This same thing altogether I see also Master Ludovico Brochandus to have done, The most certain Acts the former published in 6 parts, who in the year 1670 rendered that bipartite History of Puccini into very elegant French speech, careful of nothing concerning the other Parts published afterward; I believe because he thought these abundantly sufficient to inform the understanding with that conception of the sanctity of Magdalene, which would conciliate esteem and persuade imitation. Yet there had been added in the second edition of the Life, two years after the first, four other Parts, of the same argument with the second: which now together six Parts again, with some addition of miracles after death, were reprinted, the same Puccini taking care of it about the year 1621. But these last four Parts, equally as the half of the second, although otherwise most beautiful, because they make little for the history, and serve rather for spiritual instruction, I leave to ascetic writers to be rendered Latin.

[4] Then the same Puccini proceeded to rule the monastery, and for obtaining the Beatification of his holy Daughter, which then contracted into continuous Chapters 151. for the consolation of the rest, labored so strenuously, that one year before his death he saw the business brought to an end. Puccini having died on the 3rd of October; Francis Cardinal Barberini, whose two grandnieces from his Uncle Charles, the brother of Urban VIII, Sister Innocentia and Sister Maria-Gratia, adorned by their presence the Monastery of St. Mary of the Angels, retaining for himself the title and office of Governor, appointed as Confessor the very Reverend D. Antonius Maria Raconisius; discharging the same office praiseworthily in another monastery called of St. Mary Queen of Heaven, which is commonly called of Claritus from its Blessed Founder, whose Life also the same collected, such as has on this very day already been given. But the aforepraised Cardinal considering, by Vincent Raconisius, the name of Puccini however being kept, that there was had nothing else than that great work of six Parts, whence the knowledge of that Blessed could be given to the common people, because all the copies of the first edition had been distributed; committed to the same Raconisius a new Life to be composed from the books of Puccini and new information, which the Processes formed for the Canonization could supply, and that in better order than had been done before, and in shorter form. He did what the Cardinal had commanded, yet suppressing his own name, under the name of Puccini alone he wished that new lucubration to come forth, deduced through continuous 151 Chapters, without any distinction of books: and so it was first printed at Florence in the year 1628, and soon the following year at Rome, with a Dedicatory, directed to Pope Urban by the aforenamed grandnieces, by whose prayers without doubt he had been much inclined to declare Magdalene Blessed. This Life I, comparing it with the genuine work of Puccini, will excerpt certain points newly added, and will mix them into the Latin version of the prior Life, brackets [] being added at the beginning and end to be enclosed for distinction. After the Beatification, progress was made more slowly in the business; and so they were reprinted often. and meanwhile public devotion toward her now Blessed was vehemently promoted through foreign regions, and namely in the city of Naples; where most zealous of her cause D. Gaspar de Roomer, an Antwerp Merchant, and the same most opulent, besides huge sums of money conferred on a matter so pious, brought it about that in the year 1640 the same Life was reprinted at his expense, plainly according to the former copies. But from this edition (a copy of which I have seen here at Antwerp with the Reverend Fathers Carmelites) it is permitted to presume, that the other two later ones, likewise taken care of at Naples in the following years 1646 and 1652, do not differ. Certainly nothing differs from them the Spanish version, which in the year 1648 John de Lezana, Historiographer of the Order, and then Consultor of that Congregation which they call of the Index, and Professor in the Roman College of Wisdom, took care to be printed at Rome; for he changed nothing in the matter, only interpolated his version with 31 Annotations, which he judged necessary for persons treating of prayer, on the mystical and obscure things in that book.

[5] Moreover because either from the two or six books of Puccini, first indicated; Either of the two has illumined all the other writings concerning the Saint: or from the Life bearing the name of the same Puccini, but really composed by Raconisius, all the other writers after them, received their either Lives or Summaries of the Life; it would be superfluous, to recount in a long series from almost all nations the names of those, who each in his own tongue honored the Saint. He who wishes has the Carmelite Mirror of Daniel a Virgine Maria, where from the Summary of the Canonization the several are accurately enumerated. Yet I cannot pass over unpraised Laurence Maria Brancaccio, a Carmelite of the stricter observance, who at Naples in the year 1643 published in Italian, and dedicated to the aforementioned Gaspar de Roomer, the Works of Blessed Mary Magdalene de' Pazzi, distributed into five parts: for it pleased him to call them Works, not because she herself wrote books, but because the manifold doctrine, received from the mouth of Magdalene rapt to heavenly things, and the former a book entitled Works. seemed able to take the form of several little works, if those things, which are had scattered in the greater Life published by Puccini, and to it afterward by adjoined Parts, were digested in fitting order, as he himself did. Wherefore I will not be burdened, to exhibit a Synopsis of that lucubration, at least by its Titles, after I shall have given Latin what from the printed works of Puccini I have judged to be converted into our work.

[6] Next after Puccini there comes to be placed by us Virgil Cepari above-named, the same who before had written the Life of our Blessed Aloysius. Another Life in the year 1626 wrote Virgil Cepari, This one was at Rome, when, Urban VIII assenting, Mary Magdalene was duly enrolled in the number of the Blessed; and the Mothers of the Monastery of the most holy Trinity, who heard him narrating many things from his own knowledge, either unknown to Puccini, or passed over, desired from his most elegant style and notable intelligence of spiritual things to see a new Life, which, the bulk of the more prolix work being castigated, should be so much fuller of examples of virtues, the stricter it was in revelations. But since the same thought at the same time had come to the Mothers of Florence, it happened that while this Life was being printed at Rome, another arranged by Raconisius was printed at Florence, I know not whether by sufficiently concordant opinion of the Authors or of the Nuns. Certainly there was in that matter something which displeased Cardinal Barberini, fearing perhaps lest two writers on the same argument should somewhere be found contrary to one another, or one stand in the way of the other's light. However the matter was, the lucubration of Cepari, now printed up to Chapter 58, was suppressed; and this one in the year 1669 Joseph Fotius brings forth, and the work remained imperfect among the hands of those venerable Mothers of Rome, and was almost delivered to oblivion; until on the occasion of the solemn Canonization the labor of Cepari being read and seen by several, it appeared worthy not to be withdrawn longer from the public light. It was therefore committed to the Reverend Father Joseph Fotius, a Priest likewise of our Society, to be completed, the last 15 Chapters being added, and it came forth at Rome in the year 1669 dedicated to Clement IX. This one if thou compare with the Lives published by Puccini and Raconisius, whence excerpts are given. thou wilt altogether judge, that so far is it from standing in their way, that it adds much strength to the same by its testimony, but supplies very many things passed over by them and by no means to be neglected. And to these only being rendered Latin will arise the second Life which we give, about to repeat nothing of those things which they said, except in so far as for the context of the History it will be necessary, to touch on those by one or another word, as already given in the prior Life, and there to be sought.

[7] Another Latin one if anyone desire, he has printed at Frankfurt in the year 1670 the Life of the seraphic Virgin St. Mary Magdalene de' Pazzi, of Florence, Other ones are indicated at Frankfurt, of the Order of Carmelites of the ancient Regular observance, distinguished into three books, extracted and arranged from the life

written by her Confessor, and also from the Processes and Relations, formed before the supreme Pontiff, by Father Brother Patrick of St. James, of the Order of Carmelites of the Province of Lower Germany; to which was added a Brief relation of certain miracles, wrought by the merits and intercession of the Saint after her solemn Canonization; and documents or admonitions, which the Saint gave to various Religious while she lived, published before in Italian by D. John Antony Solazzi of Vetralla. Likewise in the Carmelite Mirror of the aforepraised Reverend Father Daniel the reader will find, first the Life, from the Acts of the Canonization and from the Secretariat of the Congregation of Sacred Rites, and one printed at Antwerp, according to the copy printed at Rome: then another more prolix one of 13 Chapters, from the work of the Reverend D. Vincent Puccini on the Life and divine illuminations of the Saint herself, contracted, digested, and given Latinity by the very Reverend Father Leo of St. John, Provincial of Touraine, then Assistant General of the Order, ordinary Preacher of the most Christian King; thirdly a notable Treatise whose title is, The Canonization and the things concerning it antecedently, concomitantly, and subsequently. Finally Miracles from the Information and Summary of the Canonization printed at Rome, and from the abovesaid Brief Relation; with an Exercise of devotion on five Fridays, in memory of five singular favors granted to the Saint, most devoted to the mysteries of the Passion of Christ, performed on Friday. And to this Exercise could have been added Litanies, composed in honor of the same Saint, and printed at the end of the book published by Brother Patrick, certainly very well accommodated for fostering the devotion of the faithful, provided their use be approved by those, whose business it is to revise the formulas of prayers to be proposed to the Catholic people.

[8] Perhaps it would also be worth while to read what our Nicholas Lancicius has, in which it is dissembled what kind of men the Confessors of the Saint were. in the little work on the Excellence of the Institute of the Society book 2 toward the end of chapter 4, except that he had everything from the mouth of Father Virgil, whom it is better to hear speaking in his own book. Concerning this book, since it came so late into the public light, it is not wonderful that the Carmelite Fathers are silent. It is rather wonderful, that by those, to whom it could not be unknown, that the monastery of St. Mary of the Angels, placed under the jurisdiction of the Ordinary of Florence, has no ordinary Confessors other than those assumed from the secular Clergy, this they everywhere dissembled; and since they have read at least the writings of Puccini, it is wonderful also that by the same either no or very meager mention is made of the Fathers of the Society, by whose counsels she was not only directed to embrace the Carmelite institute, but also chiefly aided in spirit; having with other Religious men either no or rare commerce, as neither have the other Nuns of that monastery. For as Cepari writes in chapter 57, to their grates Religious do not ordinarily come, of whatever Order they be, and so not even Carmelites, unless perhaps the brother or near kinsman of some Nun, and that not except with license, previously obtained in writing. But concerning Mary Magdalene we have nowhere found, that even once in her life she spoke with any Religious Carmelite, except with the Saints Angelus the Martyr and Albert the Sicilian, now blessed in heaven.

[9] As concerns Puccini himself, the most Illustrious Antony Magliabechi, asked about him, wove this elogium for a paternal friend with simple candor, by a letter given the 8th of July 1681. He served the Monastery of the Angels more than twenty years gratis; and when, Pope Urban VIII, raised to the Pontificate in the year 1623, having set out for Rome to kiss his feet, because he touched him by some consanguinity; The elogium of Puccini a most excellent man, he is said to have made a vow before the altar of the Apostles, that he would never admit any ecclesiastical goods by title of benefice. Most profuse in alms toward the poor, these same dying he instituted heirs of his whole estate; except that he bequeathed a modest part to the monastery of the Angels, in whose church buried he rests. To him dying the last offices, which can be required from a Priest at such a juncture, exhibited the Reverend Father Cosmus de' Pazzi, repaying the labor which he himself had rendered to the dying Mary Magdalene, besides whose Life he also wrote and published an erudite treatise on the Property and privilege of Regulars. Finally he was a man conspicuous in probity of life, doctrine, and prudence; in whom nothing could have been desired, if he had not given a little too much faith to a certain penitent of his, although concerning the Venerable Hippolytus Galantinus, of great sanctity as he himself thought, who had said to him, that in the pains of purgatory she had seen the soul of the Venerable Hippolytus Galantinus, of him who founded the Congregation of St. Francis of Christian Doctrine at Florence; a man of so noted sanctity, that the cause of him who died in the year 1619 on the 20th of March, in order to Canonization is seriously transacted in the Roman Rota, at the instance, not only of his Congregation, but also of the Grand Dukes and the whole people of Florence. Hence when Vincent had let slip from his hands some writing, by which that common opinion and fame seemed to be weakened; he gave occasion to a certain Ruspolo, a satiric and petulant poet, of most bitterly censuring him in two odes: and alienated from himself the minds of very many excellent men, and among these also of my father Marcus, a man in the common estimation of the Florentines holy, and to whose prayers I am wont almost to ascribe whatever of good unworthy I obtain from God. For Hippolytus living for the sake of virtue had so cultivated him, that for many years he was wont daily in the evening to come together, to treat of spiritual things as with an intimate of friends. Of this friendship between them several memorials remain with me, and among others the little nocturnal lantern, by which through the darkness he came to us his devout ones, to be inflamed by pious discourses. My father therefore felt gravely, as he ought, the injury done to his friend's memory by his friend Puccini also, whom otherwise he esteemed a man everywhere most upright. For indeed upon the best men sometimes there creeps something of human weakness, having suffered something human, while they believe themselves to be acting from good zeal: which here I would not dissemble, lest perhaps with unskilled estimators of things the praise bestowed on Vincent should sometime be a hindrance to the Venerable Hippolytus: whom I would believe either before death to have retracted what he had less prudently written; or to have been able to excuse himself, by alleging the examples of St. Paschasius the Deacon, on the last day of the month of May referred from St. Gregory the Great in the Roman Martyrology, and of St. Vitalina the Virgin, from St. Gregory of Tours the 21st of February; whom we read to have been suspended for some many days from the divine and beatific vision, while meanwhile their sanctity was declared by God by no obscure miracles. And to this can be referred what in the Life of this our Saint book 2 chapter 9 is prolixly narrated concerning Sister Mary Benedicta Vectoris. The Reverend Father Cosmus de' Pazzi, who is said to have assisted Puccini dying, presided over the College of Florence several times as Rector: and left of himself there very many examples of rare virtue, and his memory there remains in benediction, both on account of other excellent merits, and on account of the sacred furniture, augmented by a notable silver statue of his kinswoman the Saint.

[10] Moreover to the honor of the whole Pazzi family, from which St. Magdalene came forth, pertains, of the Pazzi family, what in volume 3 of Sacred Italy column 113 relates Ferdinand Ughello in the Bishop Rainerius, who about the year 1098 kindled the flower of Etruscan nobility, that he should take the Cross and fly with Godfrey of Bouillon to snatch the Holy Land from the hands of the Saracens. They reported, says Ughello, that glory to the Florentines, that of these the most generous of all first assailed and burst into the walls of Jerusalem. He was of the most noble family of the Pazzi a most choice Soldier, adorned by Godfrey with a mural crown which with the sacred fire he carried into his country, and placed in the temple of St. Blasius, as a most beautiful monument, for preserving his glory to eternity, with solemn pomp. But thus far the family of the Pazzi, every year on Holy Saturday, the Priests chanting the triumph of Christ, religiously kindles new fire, that Jerusalem stone being rubbed, which is commonly called the sacred fire; and carries it into the Metropolitan church with solemn dancing and most ancient rite, to commend the memory of the strenuous and unconquered soldier, who introduced that custom into his country. Villanus mentions the deed in his Histories; and Varinus in book 3 praises the Pazzi family and the virtue of the soldier Pactius, and that rite in these verses: "The Pactian progeny, sprung from the Tuscan mountains, the praise from the year 1098, / Ancient and powerful, ruled very many castles / Under its dominion: of whose blood a Soldier, / Under Duke Godfrey, mounted the walls of Sion / First: and hence is the cause that in that crossway a lamp / Sacred is kindled, which preserves the ancient honor."

[11] I know not whether the proper name of that Soldier was Pactius (which now a softer pronunciation has bent into Pazzius), and thence the posterity born took the surname, although the surname be more recent. just as most of the noble families in Italy took a surname from the proper name of some one of their progenitors; since in the 10th and 11th century to the proper name of each there began by some to be added the name of the father. This I know that such a custom first began in Tuscany in that age: and this it is permitted to understand from the Donation of the Countess Matilda, in Ughello consequently set forth, in which the Lawyers, Notaries, and Clerics present are noted by name only; but the Witnesses, laymen with the addition of whose sons they were. Otherwise in all the Notarial instruments which before and after the same Ughello produces up to the 11th century, the names, especially of Ecclesiastics, are plainly expressed bare, with only the title of each one's grade or office. This augments the difficulty of deriving the noble families of this time so high, as they pretend is owed them; and makes us think it is to be congratulated to them, whenever from a sufficiently solid tradition they can prove their antiquity, as the Pazzi seem to prove, from that immemorially possessed right of eliciting the sacred fire, however otherwise the name of the Pazzi be perhaps new. But while I write these things, I delay nothing at the presumption of a certain impudent pamphleteer, convoking all writers from everywhere ecclesiastical and profane, that they may laugh at my infancy in history. A learned and noble man has sufficiently chastised him, and made him ridiculous even to the common people, because in the question concerning the use of surnames, to be subscribed to Notarial acts and other similar instruments, from the 7th century up to the 10th, denied by all skilled in antiquarian matters, he assumes for an argument of asserting it the old surnames of the Roman families, abolished together with the Roman Empire, and other things even less making for the matter. But these things being omitted let us exhibit the promised Acts.

[12] Of St. Mary Magdalene herself, various effigies engraved in brass are circulated: before which another could be desired expressed more nearly to the likeness of the living one than to the genius of the painter: and such the Nuns sent us, marked in red monochrome, by which they think the countenance is best represented, almost in her last age; The genuine effigy of the Saint immediately from her death. when the rigor of penances and the frequency of diseases had attenuated her bodily habitude otherwise robust and supported by firm bones. For this one was taken

from the image, which, the Saint now dead and composed in the bier, but beautiful beyond the common manner, and breathing a most sweet devotion upon the beholders, the Knight Cruadus painted. That it represents her lineaments far more certainly, than the others expressing her much more delicately, will appear evidently, a comparison being instituted with that, which Sanctes Titi painted when she entered the monastery, to be set down at number 37 of the Life written by Cepari.

LIFE

From the Italian of the very Reverend D. Vincent Puccini, Governor of the monastery, and Confessor of the Saint herself.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Etruria (St.)

FROM THE ITALIAN OF VINCENT PUCCINI.

PROEM.

The True Effigy

OF ST. MARY MAGD. DE' PAZZI

who died A.D. 1607 in the 42nd year of age.

Although whoever departing from this life leaves after him the odor of the greatest and most precious virtues has no need to be celebrated on earth, because by God the rewarder he is heaped with an inestimable and eternal reward in heaven; This Life written for an example, nevertheless it is fitting that the memory of such should flourish also in the world, that we may see the merits of probity honored, and thereby be excited to the zeal of imitating examples. This consideration moved me to commit to the press the life of Sister Mary Magdalene de' Pazzi, a Nun of the monastery of St. Mary of the Angels in the village of St. Frigidian at Florence: which whoever shall read, I estimate that at the sight of so holy acts and so wonderful works, he will henceforth much more generously apply his mind to obtaining the true and eternal life. To the same also impelled me the goads, subjoined to me hesitating by religious persons and men of the chief nobility in this city, who were borne by a singular desire to covet that History, moved by the fame of so eminent sanctity.

[2] But that some knowledge of those things which I undertake to write may be given to the reader at the beginning, and they may be esteemed by a more certain judgment, I note first; that when Sister Mary Magdalene had become a Nun, from most certain documents, and by many experiments it was most certainly established that she beyond the common manner gave of herself signs of eminent sanctity, and rapt into ecstasies often spoke with God of the most sublime notions communicated to her by him; her Superiors, induced by a by no means vain presaging of things to come, committed to certain Nuns, that they should observe all her actions, and minutely note down whatever she should say in her raptures. For God so willing she spoke, rapt in spirit, in the person either of herself, or of the eternal Father, or of the incarnate Word, or of the most holy Virgin and others, so that the several things were distinctly understood. But afterward in virtue of holy obedience it was commanded her, that to two venerable Mothers, designated for this, received from the mouth of the Saint herself, she should render an accurate account of all the secret notions, which the Lord bestowed on her, and of all the exterior movements: by which she so constrained, although with much affliction of her most humble mind, the several things constantly and faithfully related up to her death. In this manner therefore we came into knowledge of her whole life: because whatever she said and did ecstatically uplifted, accurately related by her to the aforesaid Mothers, was very diligently consigned to writing; and so four large volumes were filled, from which the things more worthy to be known were transferred into this History. Her other holy acts, from her birth up to her entrance into the monastery, the Nuns her companions understood from a certain aunt of hers, from her mother, and from other kinswomen; nay from her own mouth some things were industriously elicited and collected.

[3] But those aforesaid four volumes, in which the whole argument of the present writing and other infinite things are contained, and digested into 4 volumes: were recognized by the very Reverend D. Francis Benevenutus, Canon Penitentiary of the Cathedral church of Florence, and for fourteen years Governor and Confessor of that monastery; and by him at various times subjected to the judgment of several Fathers of the Society of Jesus, among whom were Father Nicholas Fabrini and Father Virgil Cepari, then Rectors of the College of Florence, Father Michael Jerome, and others: whose opinions heard, with his own hand D. Francis signed those books, all approving the eminent sanctity of that blessed soul. The same Fathers moreover, who heard her confessing her sins sometimes, as called extraordinarily for that, which recognized by the Fathers of the Society, seemed unable to be sated with calling her a singular servant of God: and Father Octavius Gondi, of the same Society of Jesus, for the great opinion of sanctity which he had conceived of her, did not presume to give ears to her confessing except on his knees; and affirmed that he never withdrew from her, unless illumined by some light in his mind. But I, who governed her two years and ministered the Sacraments to her, plainly and expressly attest, that I found in her so great virtues, that I judged an Angelic rather than a human spirit enclosed in her body. she herself dying confirmed it. Moreover for a surer faith of all the things to be related in this History I can most certainly asseverate, that when the good servant of God, toward the last end of mortal life, was preparing herself most holily to deliver her spirit into the hands of her Jesus; she confessed to me with great sincerity, that all things, which either in rapture or privately she had said and conferred with the aforesaid two Mothers, proceeded purely from the operation of the Holy Spirit, without any mixture of self-regard. Likewise she confessed most humbly, as in its place I will note, that in all her other actions she always followed the counsel and direction of her spiritual Fathers.

[4] As concerns the order of the History, it pleased to divide it in two ways, The Life is divided into two parts so that the first part contains the course of the whole life and the death of Sister Mary Magdalene; but the second exhibits the raptures, notions, graces, special gifts divinely granted to her, as in the Proem of that second Part will be said more conveniently. But if in the course of this narration, that ornament of speech does not appear, which some perhaps would desire; let account be had of the work itself, which seemed to require of me devout simplicity rather, than any other exterior cultivation. For it is enough for me indeed, and for my spiritual consolation abundantly enough, that I have been able to give this public occasion to all, of more zealously and ardently honoring the Divine Majesty by another's example, and of imitating the virtues of his Saints: which if I shall obtain, let thanksgiving be rendered to God, as the bestower of all good.

[5] Moreover that the truth of the History which we have written might be more evidently open to all, the most Reverend D. Peter Nicolini, Nuns sworn attest to the truth of each Chapter. Vicar General of Florence, asked by the Governor of the monastery, personally transferred himself to the place itself, with the Archiepiscopal Chancellor, on the 14th day of April, of the year 1609; and the Nuns all being called into his presence, who with their own eyes had seen the actions of Sister Mary Magdalene noted in the present work, most minutely interrogated them upon the truth of each deed. But all, more than sixty, wont daily in the morning to receive sacred Communion, sworn affirmed, that the mere and pure truth was contained in this book concerning the life of the venerable servant of God: nay even many added by living voice, that far more than is written had been seen by them. And so to the several Chapters singly subscribed those, who were present at the wonders noted in each one of them: and from subscriptions of this kind a well-thick volume was collected: and before the Lord Vicar, the Governor of the monastery, and four Witnesses called for it, an Instrument was written in authentic form, by Master Euphrosynus Milanesius the Archiepiscopal Chancellor: which Instrument, together with the aforesaid volume of subscriptions, for perpetual memory is preserved in the monastery: but the authentic transcript of each, signed by the same Chancellor, is deposited in the archive of the Archbishopric; namely to remove the occasion of however small a doubt, concerning the mighty works of God in his beloved spouse Sister Mary Magdalene.

PART ONE

Containing the series of the whole life from birth up to death.

About to divide this Life into larger Chapters, and more proportioned to the institute of our work, I have judged it congruous to premise the titles of the original division to the several Parts, according to the numbers painted in the margin in Roman letters, as has been often done elsewhere: for some think this also pertains to freeing the faith from everywhere. The Titles therefore of the first Part are these.

CHAPTER I.

The Nativity of the Saint and her boyhood, her vocation and entrance to the monastery.

[6] God always showed himself wonderful in his Saints, and time and again still shows it, that in any age there may be found some, whose actions joined with virtue make faith to men of his infinite goodness and providence, and invite them to consider these with admiration and to proclaim them with praise. But in these our times he singularly showed himself wonderful in Sister Mary Magdalene, the true servant of the Lord Jesus; because he not only placed her in the religious state, that she might be the most lucid mirror of all virtues; but also willed in her a certain ray of his divine power and benignity to shine, by revealing to her the most lofty mysteries, and making her a partaker on earth of the ineffable goods which he bestows on the Saints in heaven. Yet because her works, enclosed in the monastery, were conspicuous to few; her life and death will be simply described; that, as she desired, all by looking into that mirror may be inflamed with that celestial fire, which in her most pure breast continually burned.

Chapter II

[7] Sister Mary Magdalene was born at Florence, on the 2nd day of April, Nobly born in the year 1566 in the year 1566, of D. Camillo Gerii de' Pazzi and D. Maria of Lorenzo Buondelmonte, families most illustrious in antiquity and amplitude. But she was called Catherine, not without mystery, so similar was she to St. Catherine of Siena, her special Patroness. The mother affirmed, that bearing her in the womb she felt no pain, nay neither weight nor heaviness: and that in her infancy she suffered nothing of those troubles, which infants are wont to give to their nurses and tenders: but she was always delighted by her promptitude in obeying and the alacrity of her countenance. In boyhood she gives indications of future sanctity, She was not delighted with any games and jests of girls, yet to all she was affable; taking the highest pleasure, whenever she heard discourses instituted concerning spiritual things, but dexterously declining worldly conversations. As often as she came into the company of some ecclesiastical person, she questioned him about things pertaining to the salvation of the soul, and specially about the sublime mystery of the most holy Trinity, to which she was affected beyond measure. Whence, when sometime there came into her hands the Symbol of St. Athanasius; she not only most eagerly read it, but as a most precious thing, with wonderful joy, carried it to her mother. And from these acts of childish age it was given to understand, what kind she would by God's help be in maturer years.

[8] At seven years old she began to give specimens of her most pious disposition: she feeds the poor, inasmuch as part of the food, wont to be given to girls going to school for their morning and afternoon little refection, she distributed to captives

and other poor: and was much delighted, occasion being got, to teach other children the Our Father, Hail Mary, she instructs her age-mates, Creed, and other similar little prayers. But to this holy exercise with greater leisure and liberty she was free in the country, with all patience and charity instructing the needy little rustic girls. And this she did so seriously and so earnestly, that when sometime she had to return to the city, she began profusely to weep, because she could not continue the instruction, as she said, of the daughter of a certain husbandman of hers, whom for that cause it was necessary to take and bring to Florence for her consolation. Moreover it is admirable and scarcely credible, how great care at that tender age she took of preserving the purity of her heart; so constraining her thoughts, that they never did not regard the service and honor of God.

[9] Scarcely had her intellect begun through the use of reason first to be able to be elevated to God, she becomes accustomed to mental prayer, than she also began to fix it in prayer, and that mental, to which she will be very much addicted; the use and practice of which she was taught by her Confessor Father Andrew Rossi of the Society of Jesus. To prepare herself for this, she read something from the little book of Father Gaspar Loarte of the same Society: then with great sense of heavenly things prostrate on the earth, she devoutly recited the Antiphon, Come Holy Spirit; and the Confiteor being added she raised her mind to higher thoughts, distracted by no earthly cares, but intent on this one thing; namely how she could find access to the religious state. But she did this so savorily, that the space of half an hour, defined by her Confessor, she often prolonged to a whole hour. If ever she believed herself to be alone at home, she betook herself to the more secret places of the house, and there loosed the reins to amorous affections, which the desire of eternal life kindled. Whence it happened, that when sometime she was sought a long while by the domestics, she was found at length behind a certain bed, wholly immersed in the contemplation of divine things, and as it were transformed into God, so that she neither felt nor heard anything. But often the divine presence goaded her mind, and inwardly instructed her to the zeal of evangelical perfection: she grieves at the sins of men. whereby it came that, illumined divinely with the knowledge of heavenly things, if perchance she heard a Christian man's words not sufficiently decent, nor making for the honor of the divine majesty, she conceived so great grief from them, that sometime she spent one whole night weeping and sighing, yet excusing the defects of others with great charity.

Chapter III

[10] Moreover she was borne with so great desire toward Jesus, veiled in the Sacrament under the appearances of bread, she is affected toward the Venerable Eucharist, that seeing her mother or other devout persons approach his Communion, she joined herself to them as near as she could; and as if perceiving by odor that most sweet food of souls which she desired, she could not withdraw from her mother, whom she knew to be fed with it. Soon therefore as she reached the tenth year of her age, and at ten years admitted to it she began by the license of her Confessor sometimes to communicate also herself; receiving thereupon so great sweetness of devotion, that she was wholly poured forth into tears: but when on some occasion she was prohibited from approaching where she desired, she suffered an altogether inconsolable grief. It happened that once on Holy Thursday, contemplating that highest love, which the blessed Jesus exhibited to us, bestowing himself in the most holy Sacrament; and no less with solicitous mind considering, she vows virginity. by what thing she could at length repay so great a love a return of gratitude; with a certain admirable affection she offered herself to Jesus Christ, under a vow of perpetual virginity, at the very time in which she was completing her tenth year.

[11] At the same time she was delighted with no other conversations, than those which were of heavenly things; nor did she intend anything in mind, than how she might render herself conformed to the divine Spouse. she macerates her little body with penances, Therefore she refused the softness of beds, and lay frequently upon coarse sacks; and hidden in the recesses of the house, she flagellated her tender body. Once also secretly having taken little thorny twigs of the orange tree, she bound them tightly around her head, and spent the whole night with immoderate torment, rejoicing even thus to imitate Jesus, crowned with piercing thorns. But because wherever divine love reigns, the desire of suffering is more and more kindled; therefore this devout girl exercised herself time and again in other and other acts of mortification, namely now in the taking of food, receiving nothing else and that sparingly, than what was necessary; now by the subjection of obedience, to be exhibited to someone of the lowest household servants of her father's house; now by other reasons, plainly contrary to human sense, devising new and new practices of pleasing her supreme Lord.

Chapter IV

[12] In her fourteenth year of age, by her parents, in her 14th year placed in a monastery whom it was necessary by office to go away to Cortona, the Reverend Father Peter Blanca, Rector of the College of the Society of Jesus, persuading it, she was delivered to be kept in the monastery of St. John minor at Florence: but with this condition added, that on every festal day it should be lawful for her to approach the communion of the Body of Christ; the aforesaid Father procuring this, who knew the spirit and singular perfection of the girl, and how much she desired to frequent that most holy Sacrament. This therefore when those Reverend Mothers had gladly promised, she entered the aforesaid monastery: and for some time remained there, with no small satisfaction of the same Mothers, on account of the living example of true probity, which she gave to all. There were not lacking however meanwhile various impediments, objected to the frequenting of the Sacraments as she desired; she conceives the desire of the religious life: but she, more fervent day by day in her holy purpose, on that account no more remissly endeavored to profit in the divine service. Therefore prosecuting with incredible ardor the exercises of mental prayer, she often for four continuous hours enjoyed the sweetness of heavenly thoughts: and on the day of the most holy Ascension of our Lord, while in a secret place of the monastery she devoutly prayed, the Bestower of heavenly goods gave her so vivid a knowledge of his divine goodness, that she could scarcely sustain the excess of gladness and jubilation which she felt. Moreover those Reverend Mothers, moved by her notable virtues, vehemently desired that she should assume the habit of their Religion, and asked her this with great urgency, exaggerating the utility which she would bring to the monastery: wherefore to God the true illuminator of hearts she poured fervid prayers, that he would make her choose the place, which would more please his divine Majesty, and be for his honor.

[13] Meanwhile the parents returned from Cortona, brought back their daughter home; and led by paternal and maternal affection, and of two monasteries proposed to her, as is often wont to happen, in various ways began to disturb her holy purpose, especially because they had no other offspring of the feminine sex besides her. But she, with God's help all the impediments being overcome, and more than ever before affecting to imitate the Word incarnate in the state of Religion, generously and definitely said to them, that she would rather suffer her head to be cut off than not become a Religious. This heard, the parents brought the whole matter to the judgment of her spiritual Father; who wisely persuaded her to choose a monastery, no less devout, than excelling in regular observance; to which also she herself by herself inclined. When therefore the Father had proposed to them the monastery of St. Mary of the Angels in St. Frigidian of the Carmelite Order, and the venerable convent called of the Crucula of the Order of St. Dominic, to which she was the more borne, because the Virgins of this convent at no time gave themselves to be seen; yet at length hearing the almost infinite praises of the former monastery, and especially of the frequency of sacred Communion, daily in the morning there wont to be used; she resolved to enter there for fifteen days: which also, license being obtained thereupon, the Carmelite being chosen, she cheerfully did on the Vigil of the Assumption of Mary, and gave there an excellent specimen of herself. Meanwhile all the order of domestic discipline being considered, since the place pleased beyond measure, nor did she doubt that she was called there by the Lord, she much grieved that she was compelled to go out thence by her parents, who detained her still three months in their house.

[14] Finally, God ever more and more goading her, after some experiment of it, that she should assume the habit of Religion, on the Saturday before the Sunday of Advent in the year 1582 she entered the monastery, eternally to be dedicated to divine worship. But the license of her being received to the habit obtained, she was received there, the 8th of December of the same year, on the feast of the Conception of the Mother of God, with the greatest satisfaction and gladness of all the Sisters. Afterward on the 30th day of January, with ardent desire of heavenly goods and contempt of earthly cares, she took the habit of the Carmelite Religion in the aforesaid monastery, by the hands of her Confessor Father D. Augustine Campi of Pontremoli, a Priest of eminent goodness and most praiseworthy morals. But at the very point of time, in which he gave the Crucifix into her hands, the Nuns chanting those words of Paul, God forbid that I should glory save in the Cross of our Lord Jesus Christ, &c., it cannot be told, in the year 1583 she takes the habit there. how she felt herself inwardly united to the blessed Jesus; so great a sweetness of spirit being poured over her, that, as she herself said, she did not remember to have ever experienced anything similar. And so forgetful of all worldly comfort, and confirmed as much as possible in her holy purpose, she protested to her heavenly Spouse, that, besides that Crucifix itself, she would desire no one else; nor covet anything, except that her soul might be best formed to the service of God. But clothed with the sacred habit, she delivered herself as if dead with the highest humility to the Mistress, praying and beseeching, that she would always deign to humble and mortify her, and to oppose herself to her will, instructing her in every action. For a living example indeed is to be proposed to those, who desire to profit in virtue: since, without resignation of this kind, in the spiritual life one cannot proceed.

CHAPTER II.

The Religious Profession, and the raptures following it, and her abstinence on bread and water.

Chapter V

[15] Mary Magdalene having obtained what for so long a time she had coveted, devoutly and fervently subjected herself to the yoke of holy obedience; The year of novitiate being completed so perfectly and humbly fit to the Instructress of novices, that she seemed to be not a novice but a veteran. Conversing with her companions, she esteemed herself inferior to all in condition and grade; and although by others she was judged to lead a holy life, yet she never satisfied herself, but accused herself as idle and a sinner before all. Moreover with a tender affection of compassion she bore the defects of others, and gracefully accommodated herself to the will of all, always glad and cheerful in countenance, nor ever seen to be disturbed by any chance; which was to be attributed to her prayer, by which she had acquired so close a union with God, that her holy mind enjoyed his continual presence. By the sweetness of her words, of which however she was most sparing, she kindled in others' hearts the desire of serving God. Much zeal she placed in mortifying her own will, and in concealing her virtues; always having her eye intent on following the common order of the Novices, and on doing that in which there was more of humiliation and mortification

was. Through the path of these virtues she tended to greater perfection, burning with the greatest desire, that she might be united to her heavenly Spouse by the bond of holy Profession. The Mothers wishing to defer her Profession, Wherefore when the time had come of imposing the sacred veil on seven Novices, by the solemn Profession called; she was constrained with most grave grief, that she too could not make a like oblation of herself to the eternal God. But when the Mothers had promised her, that satisfaction would be made to her vow at the end of the year, she received some consolation.

[16] The year of novitiate being passed, she again asked the Mothers with great affection, that through them it might be lawful for her to bind herself to God by the Profession of the three solemn vows; but she received the answer, that she should wait for so long, until she could do it with the other Novices, who were not so far from the end of their course. To which she most humbly replied; I indeed will not profess with the others, but by urgent necessity you will be compelled, not without great trouble of yours, to permit me to make my Profession before them. And no less than she had foretold happened. For scarcely a month had passed, when there invaded her a most ardent fever, joined with a vehement cough and various pains, by which she was brought into so great peril of life, that the four chief physicians of the city confessed, that the disease was utterly unknown to them: she is seized with a disease unknown to the physicians, and one of them D. James Tronconi, who proceeded to visit her, often pronounced, that with however great care applied he could not investigate its origin, or discern the quality of an infirmity of this kind: therefore it was to be left to God, since human art here was vain. Yet not on that account was it ceased from applying opportune remedies: which all lacked effect, the disease meanwhile by turns taking increase. And when after eight days of the infirmity other and other symptoms had been added, by which twice or thrice in the day returning she was tortured, those despairing of a cure, it was decided that a modest cautery should be applied to the neck; which was some remedy to those symptoms, but not so to the cough and catarrh, only taking increase day by day so that she could only with the greatest difficulty take a very little food. But after this was taken, both morning and evening, the evil grew worse with so great impetus, that since on this side she was provoked to vomit, on that she could vomit nothing on account of the straits of her breast, it seemed to be burst; whence by the magnitude of the pains she was compelled to emit lamentable bellowings, to be heard even far off not without compassion.

[17] The aforenamed physician, who often revisited her meanwhile, after three months passed in the greatest torments, said that he could not sufficiently comprehend, that her pectoral vein was not broken, on account of the frequency of the cough, returning four or five times in each hour. So for many days tortured with continual pains of the kidneys and breast, she could not lie down; for as soon as she lay down she seemed to be burst. Therefore day and night she persevered sitting upon the bed clothed: for neither could she stand on her feet, and erect the cough weighed upon her more. For forty whole continuous days the evil so proceeded up to the 20th of May, when a new symptom came to her, that, however little food or even drink she took, she almost fainted in mind. She could therefore take scarcely any food, and so wholly failed; and when nonetheless she dragged on life, the physicians ordered that there should be given her the water, which they call of Tettuccio. Wishing to obey she, with the greatest trouble to herself, began to take it: but only twice in the morning a small quantity of it being tasted, it was judged that it should rather be abstained from, and the infirmity committed to God, which so lasted up to the beginning of the following July. But while the flesh was infirm, the spirit excellently convalesced: whence sometime asked by the Sisters, what she thought amid torments so bitter; she stretching her fingers toward the Crucifix near the bed, immediately answered, I behold how much for my sake suffered the visceral and incomprehensible love, who knows my weakness; and by such a sight I comfort myself, because all the pains and torments, which the elect of God endured, passed through that most holy Humanity, where they were made sweet that they may profit us. And so the spouse of Jesus, although afflicted in body, yet in mind seemed to be so glad and joyful, as if she tasted heavenly delights in this life.

[18] Since therefore the physicians despaired of her longer life, the faculty of professing in bed is granted her: the Mothers decreed, that she should make the Profession so greatly desired by her; and her Confessor was introduced to her. Who although he forbade her to rise from the bed, seeing her so greatly afflicted; she yet, having confidence placed in God, asked the Sisters, the faculty for it being obtained, that they should carry her into the choir to a certain altar of the Virgin Mother of God, where a little bed was fitted for a ceremony of this kind. Which done, on the 27th day of May of the year 1584, on the feast of the most holy Trinity, early in the morning, the Sacraments of Confession and Eucharist being received, from the hands of the Father Confessor, between his hands before all the Nuns, she pronounced the solemn Profession, with devotion and fervor of mind as great as no one can by imagining define. Carried then between the arms of the Sisters to the infirmary, she asked her tenders, that for a while they should withdraw; and the curtains being drawn around the bed, they should go out of the room, since she wished to rest a little. They obeyed: but when now a whole hour had passed, and no motion was perceived outside the room, not even the cough wont so greatly to weigh upon her; suspended by uncertain expectation, they returned to the room; and the curtains being opened they found her placidly resting in God, namely rapt from her senses to contemplate divine things. This done the 27th of May 1584 she is rapt into ecstasy, Her face appeared beautiful and comely, her cheeks ruddy and inflamed, her eyes firmly fixed on the Crucifix; nor now did she seem to be Sister Mary Magdalene, that emaciated and pale one, but an Angel sent down from Paradise. Meanwhile all things are signified to the Mother Prioress: wherefore, with the other Mothers and Sisters, she immediately betook herself to her; and one by one entering the chamber, they were witnesses of the admirable work, which God did in his servant. And these were the first occasions, in which she was seen to be rapt out of her senses, which lasted to her for two continuous hours. Nor was it of less admiration, what was done in the forty following days: for at every morning time, after the food of Angels received, she remained absorbed in God.

[19] Moreover the longer the infirmity was protracted and the more grievously it grew strong, and the more certainly the treasure hidden in Magdalene was known, and after 40 days extremely weak, the more grew the fear of the Nuns lest they should lose her; they decreed therefore by common counsel to ask her health from God by deprecating. There was among them a certain lay Sister, by name Dorothea, who knowing how often Magdalene was wont to visit the body of the Venerable Mother Sister Mary of Bagnesi of Florence, in the place of the Chapter within a stone chest devoutly kept; on a certain Friday in the evening made a vow for Sister Mary Magdalene, namely that as soon as it should be lawful she would three times visit the said body, saying each time three Our Fathers and Hail Marys: but the same Sister Dorothea added that on three Tuesdays (for on such a feria Sister Mary had died) she would fast, and procure three Masses to be said in honor of the most holy Trinity. That vow she had disclosed to no one, not even to the Blessed one herself; nonetheless their Father Confessor, D. Augustine, [a vow being made for herself of visiting the sepulcher of Venerable Mary of Bagnesi,] on the following Saturday entering the monastery, to minister the Sacraments to the Blessed sick one, said to her; that he desired, that as soon as she could, together with Sister Dorothea and Sister Veronica, another Novice of that monastery, she should visit the body of the Venerable Mother Sister Mary of Bagnesi. At these words of the Confessor, the sick one felt (as afterward she related to the Infirmary keeper) suddenly the catarrh cease, the cough taken away, all pain of the breast and sides wiped away, and all the other evil; and with great alacrity answered; Indeed, Father, by the grace of God I shall be able to go: yet she did not tell him that she was healed; but he having departed, she said to the Infirmary keeper: Know that I am whole, nor shall I any more suffer cough or other inconvenience, but without loathing I shall take dinner. The Infirmary keeper wondered, the more because in fact she heard her no more coughing; yet she did not give faith to her words, until she saw her dining savorily and without loathing. Meanwhile the Confessor came, and commanded Sister Dorothea, that together with Sister Veronica she should lead Sister Mary Magdalene to the sepulcher of Sister Mary of Bagnesi. Then indeed Sister Dorothea stupefied, because the Father Confessor had thought the very same thing, she suddenly convalesces and fulfills the vow. which she secretly revolved in her mind, indicated to him the vow made by herself the day before in the evening, and renewed that very morning; knowing nothing however of the grace obtained, with great confidence of obtaining it, taken from so happy a concurrence, together with the aforesaid Novice she approached Sister Mary Magdalene, and found her whole. Therefore rising from the bed, together with them, on foot she went whither she wished; and for three whole hours, from the eighteenth up to the twenty-first, before the sepulcher she persevered in prayer; thence returned to the place of the infirmary, she slept most placidly the whole night, with great admiration of the Nuns, who up to the dawn of that day had seen her placed in peril of life.

Chapter VI

[20] The beloved daughter of Jesus thus wonderfully restored to health, brought the greatest joy to the novitiate and to the whole monastery. To be led out of the novitiate But the Superiors seeing, that she was led by a certain particular reason by God, and from day to day more profited to the acquisition of eminent virtue; deliberated about leading her out of the novitiate, although more recently professed, and placing her separately in a place where she could more conveniently serve the Lord. When she heard this, as she was alien from all singularity, she vehemently grieved; and immediately approached the Superiors, most urgently supplicating, that they would not have her separated from the other novices, who before all most imperfect of all needed instruction. The deprecation full of holy humility pleased the Elders; wherefore they gave their assent to her. But having obtained what she had asked, she asks and obtains to be left there, and confirmed under the direction of the Mistress, it cannot be told with how great fervor of spirit she delivered herself to sacred contemplations. But if in the first year of her novitiate she shone forth with an example of eminent sanctity, much more she did this at this time, expending all her strength on no other thing, than to acquire those goods, by which the soul is rendered acceptable to God. She always meditated, how she could inflame others in the love of God, exhorting her companions to perform the service of God with humility and purity of mind. From her mouth no words ever proceeded but holy ones; she sweetly excused the defects of others, and turned all things to a good end. She never spoke unless asked beyond necessity, and the little which she brought forth was seasoned with grace and charity. While therefore she more and more grew fervent toward

holy works, she was frequently rapt into ecstasy; and had come to so sublime a degree of perfection, she suffers frequent ecstasies, that no thing at all could disturb her inmost union with God. But when it pleased the divine Majesty to restore her to her senses, she soon returned to her novices; and with them so humbly and placidly conversed, that she did not seem to be the same, whom a little before they had seen so sublimely enjoy the participation of heavenly things.

[21] Moreover the Superiors, considering the mighty works of God in this true servant of his, whom she is bidden to communicate with two Nuns, since daily in the morning after the most holy Communion they saw her in excess of mind elevated to sublime notions; commanded her in virtue of obedience, that she should not suffer treasures of this kind to perish; but whatever God manifested to her, she should communicate with the Reverend Mother Sister Evangelista Jucundi her Mistress, and Sister Mary Magdalene Mori. Of these two the first even now lives, a Nun of much prudence and no less virtue and of no common sanctity: who by the subscription of her own hand sworn affirmed, that she herself with her own eyes had seen those things, which concerning Sister Mary Magdalene are related in this history, besides several other Nuns, who asserted and today assert the very same. Sister Mary Magdalene therefore narrated to the aforesaid Mothers the graces and intelligences, which were communicated to her by God in her raptures; and although she most greatly desired to remain abject and vile in the eyes of others, yet to all her affection she always preferred obedience: she rejoiced also even thus to be made more certain, whether no diabolical deception lay hidden here, the Confessor being consulted thereupon, who bade her be secure. But for a more evident testimony of the truth the very Reverend D. Francis Benvenuti, Governor and Confessor of the monastery, whose writings the Fathers of the Society approved, and Penitentiary of the Cathedral church of Florence, with his own hand subscribed the four volumes, written by the Nuns, in which are contained most devout and most subtle cognitions. And these by the same were given to be recognized by the Fathers of the Society of Jesus: by whose judgment it was ascertained, that nothing was contained in them in any way contrary to the Catholic faith; but precepts of rare perfection, worthy to be brought to the notice of all, for goading all the more in the zeal of heavenly things.

[22] Moreover that some specimen of those things may here be given, she herself once it pleases to set forth only two phases of these mental abstractions, in those very words by which she dictated them. I knew not, says she, whether I were alive or dead, out of or within the body; but only I saw God, glorious in himself, loving himself, intimately knowing himself, and himself alone infinitely comprehending; but loving creatures with a most pure and infinite love; and in the union of one individual Trinity, one God to subsist of infinite love, of the highest, incomprehensible, and inscrutable goodness. And so placed in God, I felt nothing of myself, and only saw myself in him; not me, but God himself beholding, as much namely as a creature can behold him, still surrounded with mortal flesh, when it is well disposed and inflamed with divine love. But I remained in that consideration about one hour, as afterward I perceived, returned to my former senses. What in that abstraction I tasted, I could express by no words; because on account of my weakness I could not comprehend, that which was then given me to see and understand. I knew afterward, that on the defined day of the last judgment God had decreed to exalt our bodies to so great sublimity, that I could never narrate it or even fully comprehend it: and therefore inwardly I felt these words of St. Paul said to me, That eye hath not seen, nor ear heard, nor have they ascended into the heart of man, the things which the Lord hath prepared for them that love him. and again declaring it. In this consideration I remained for some space of time, in which I reconsidered the great love, with which God is borne toward creatures: all of whom I commended to Jesus, and returned to my senses. On another occasion, after similar raptures, what she understood, she related in these words: I saw that unitive love had joined and united me to Jesus, giving me to understand the greatness and purity of such love, as much as I was capable of it; although it then made me see a thing so great, that I could by no means comprehend it whole; Jesus saying to me, that in such manner he wished to give himself to be known by me, that I might always be able to love him and loving never be sated. I understood also that he wished that love to be so impressed on my heart, that always by remembering it I should love him; and that abstractions of this kind he bestowed on me, that my soul might more perfectly be united to his divine Majesty. He subjoined moreover, that he wished, that I like a turtle-dove should continually groan, and condole with him, that he was so little loved and known by creatures. I knew moreover that all those souls, which are partakers of the blood of Jesus, that is, which suffer something in this world, are light and beautiful in the sight of his divine Majesty: and that if a soul could know, in how great greatness it consists while it loves God, it would melt all away for sweetness; on the contrary it would be crushed into dust, if it knew its deformity, while it remains deprived of divine love. And so after my custom I afterward commended all creatures to Jesus.

Chapter VII

[23] Sister Mary Magdalene was wont, as is said above, She sees the glory of Sister Mary of Bagnesi: frequently to visit the body of the Venerable Mother Sister Mary of Bagnesi of Florence; and there to that holy soul, to which she was most devout, to direct her ardent prayers. Hence she merited often to see the same in Paradise: and namely on the 11th day of July of the year 1584, she saw her in a most beautiful manner, which constrained by the command of obedience she set forth in these words. I saw in Paradise a most beautiful throne of incomprehensible light, on which sat the blessed Mother Sister Mary of Bagnesi, all resplendent and full of singular majesty: and I understood that throne to be her virginity and purity, which was her chief ornament. I saw also, that the aforesaid throne was all adorned with precious necklaces: and these were all those souls, which she had led to serving God, which round about in the manner of a choir surrounding her, conciliated for her the greatest beauty. This is the relation, which Sister Mary Magdalene made of that matter: but of how great sanctity the aforesaid Mother Sister Mary of Bagnesi was, each one will be able to see from the life which Father Brother Alexander Capoccius the Dominican wrote, a Religious of great sanctity, which also relate the Father Abbot D. Silvanus Razzi the Camaldolese in part 2, on the Saints of Tuscany, and Father Brother Seraphinus Razzi the Dominican, his brother, both conspicuous in doctrine and virtue.

Chapter VIII

[24] On the 21st day of May of the year 1585, when this blessed Virgin was occupied in the exercises of the monastery, and felt her heart moved by God, she withdrew to the dormitory of the novitiate: and there soon violently cast down on the earth, she remained for no small space of time as if dead; then she brought forth the following words, Lord, what dost thou wish of me? Perhaps exterior things for interior? But she understood (as she related from obedience to the aforesaid Mothers) that God desired her to keep in food a singular manner, she is called to a singular abstinence in food, once, using only bread and water except on feast days, on which she would use Lenten food, in satisfaction for the great offenses, which against God are committed by his creatures. She saw afterward the reward, to be given to those, who for the love of God deprive themselves of earthly consolations, and therefore said; O how pleasant and delightful is the place! but great also are the works, which those desiring to enter it must render. But if this would suffice, for the salvation of thy creatures; I would live a thousand years in this manner in which I now am, and would believe myself glorious by it. Thy word bids me seek some torment for thy creatures. Dost thou wish this to be content? Be it this very thing. Truly thou art powerful, my God, for unless thou hadst called me and cast me down on the earth I would not have answered thee. Nevertheless thy will be ever done, because I prefer to die rather than to offend thy highest purity in anything. Indeed I wish to permit myself wholly to thee, for I know that to me united with thee no one can be troublesome. This grace therefore make for me, my Jesus, that I may continually remain abandoned to thy good pleasure. On the following Thursday, during the Office, to be recited with one of the Sisters, she was again dashed to the earth: and suddenly rapt into ecstasy, with eyes fixed on heaven, she exclaimed, I am here, I am here, I am here: again, and in the person of the eternal Father subjoined, I call thee, that thou mayst answer my call and petition, as I have already shown thee. But she at the same instant answered: Truly thou art great and powerful: she remained then immersed in that contemplation for half an hour and more; and it appeared that she suffered much, and so the rapture was ended.

[25] On the following day, while after the wonted manner she was dealing with the novices, with great impetus again she was prostrated on the ground; where for some while she remained without speech; a third time. then she said in the person of the eternal Father: Tomorrow thou shalt taste nothing but bread and water; and if thou dost not this I will withdraw my eyes from thee, but if thou dost that which I have shown thee, fulfilling my will and that of my Word, who with so great love gave and gives himself to thee, it will please me in thee, as it has hitherto pleased me well: but if thou wishest that thy work be acceptable to me, take care that it be voluntary. This exterior work, which I require of thee, will be to thy mind for a mirror. Nor fear what thy adversary will do against thee: for I will not permit that he prevail against thee. I will give to thy spirit Angels who may guard it. The Mother of my Only-begotten will be thy keeper, that thou lose not the impression of the passion of my Word, which I have sculpted in thy heart. Be secure, that the demon thy enemy will not know thy desires, and I will fulfill whatever thou shalt desire. Afterward she was silent for a while: then in her own person, all resigned to God, she said: I will not die, but I will fulfill thy works: and these things said she returned from the rapture. She considered afterward within herself, what the eternal Father had commanded her. But seeing that otherwise she could not keep the singular manner of life, Her after some probation prescribed to her by God, she resolved without delay to indicate the whole matter to her Superiors. And when she had done this most humbly, she received from them the answer (because they vehemently feared lest there lay hidden here some fraud of the demon) that she should commit herself to obedience; but as concerns food, she should feed on what was ordained in the common life; that they would not that she hold any particular manner of living. Nor indeed without mature counsel did they so answer; for they decreed to await the progress of the matter; well understanding, that if it were God's will, he would declare this by some manifest indication

declare it. And truly as they had thought, so it happened. For when on the following day the hour of dining was at hand, and to this servant of God were set the common foods with the other Sisters; she constrained by obedience, which above all other virtues she had in price, wished to eat of them: but it was never possible for her even to swallow one little morsel; for whatever she had chewed and tried to take in, she was compelled to cast forth by vomiting. The matter was tried again and again by the Superiors, The Superiors permit it. nor ever could it succeed for them according to their wish: wherefore the Father Confessor, counsel being taken with the Mother Prioress, gave her power to keep that life, which the supreme Lord of all required of her, affirming that he now most certainly knew, that it was the will of God, not an illusion of the devil. Therefore on the feast of St. Zenobius the Bishop of Florence, on the 25th day of May in the year 1585, she began in the name of the Lord to eat bread and drink water, except on Sundays, when she ate Lenten foods, as the Lord had bidden. And although she took it ill, that she was compelled to live singularly against the common use; yet with glad mind she did it, knowing such to be the will of God.

* Chapter 16 * Chapter 21 * Chapter 18

CHAPTER III.

The Rule of living given to the Saint by Christ, and the vehemence of her love.

Chapter IX

[26] At this time also, after the wonted manner she was rapt, on the 26th day of the same month and year, to the contemplation of heavenly things; A form of life received divinely, and in it she persisted two hours without speech. But returned to her senses, and constrained by obedience as wont, to narrate what meanwhile she had understood from God; with profound humility and great grief of mind she said; that the eternal Father had given her a form of life to keep, which she should use, confirming the precept of sustaining the body only with bread and water: and that he wished that she should not sleep beyond five hours, and that she should do this ordinarily upon a straw sack; permitting however, that sometimes she might use a woolen mattress. He wished moreover that her words be mild, true, just: that she have her intellect as it were dead, never investigating anything of those things which pertained to herself or others: her memory, forgetful of all things, except the benefits received from him; her will, desiring nothing earthly, but only the good pleasure of the divine majesty; all her powers, finally, fixed in the providence of God, and herself between his arms as if dead. she understands that she will be tried for five years, The Lord also said to her, that he wished her like Daniel to enter the den of lions, that is, into a multitude of most horrible temptations, which would last her through a continuous five years: and that by the infernal enemies she would be afflicted and fatigued beyond measure; finally that like gold she ought to be put into the furnace of pains and torments of body and mind, whence she would return more purged to the sight of God. She understood afterward, that into this tribulation, as into a den, she would be put at the next solemnity of the Holy Spirit: and by the Lord himself she was certified, that of all she would report victory: because the Word wished to guard her in the den, but the most holy Virgin, St. Augustine, St. Angelus the Carmelite, St. Catherine of Siena, her special Patrons, would carry to her the refection of spiritual food, receiving it from the humanity of the Word, by whose virtue she would be refreshed, nor ever overcome by the temptations. The eternal Father also promised her, that before her probation he would infuse into her the Holy Spirit, that fortified inwardly with this shield, she might generously enter the battle against the demons. as into a den of lions: Finally he showed her the den of lions, that is, of temptations and tribulations, which she would suffer after the Holy Spirit received. But at that sight she suddenly grew pale, showing the greatest terror conceived from the most filthy forms of demons, in the likeness of horrible beasts which she saw: yet with glad mind she offered herself to the eternal Father, for whatever torment and penalty to be endured.

Chapter X

[27] Not much time flowed thence, that again after sacred Communion she felt herself called by her Jesus by these words: by Jesus, calling her a third time, Come, my spouse: for I am he who led thee out of my mind, and placed thee in the maternal womb; and there it pleased me in thee. At this call she suddenly moved herself: and began through the monastery to seek with inflamed countenance her Jesus. Meanwhile again she heard him calling her in this manner. Come: I am he who drew thee from the maternal womb, and united thee to myself, in thee pleasing myself. Again therefore with greater zeal she began to seek Jesus. But before she stopped, the heavenly voice a third time called her, saying; Come my elect: for I wish to give thee a Rule, and to set a manner to thy passions, for all the time of thy life, until I lead thee to me to enjoy in the land of the living. These things heard she suddenly became immovable, and absorbed in ecstasy: in which were given her by the eternal Word twenty rules, which she ought all her life to keep, for more profiting in perfect virtue: which rules in the person of the Word himself she thus expressed. I the spouse of thy soul, the Word of my eternal Father, give thee a rule in that very act of love, which I granted thee, making thee a partaker of the mighty works of my purity. Beloved to me thy Beloved, note my and thy rule: mine, because I give it thee; thine, because thou oughtest to keep it.

I. I require of thee, that in every action of thine, internal and external, thou always look upon that purity, she hears twenty Rules to be kept by her. which I have made thee understand: but think, that all thy works and words ought to be the last.

II. Thou shalt take care, according to thy power and the grace which I shall give thee, that thou have as many eyes, as the souls I shall grant thee.

III. Thou shalt never give any counsel or command, although it be lawful for thee, unless first thou hast made it known to me hanging on the Cross.

IV. Thou shalt not note any defect of any mortal creature, unless first thou hast known it at least to be of that creature.

V. Let thy words be sincere, true, grave, and far from all flattery: but always thou shalt bring me as an example of the works, which creatures ought to do.

VI. Do not commit that to thee, conversing with thy equals, affability surpass gravity, or gravity exceed mildness and humility.

VII. Let all thy works be done with so great mildness and humility, that they may seem to be magnets to draw souls toward me; and with so great prudence, that they be a rule for my members, that is, for religious souls and thy neighbors.

VIII. Night and day be thou thirsty, like a hart for water, that is, to exercise always charity toward my members; esteeming the weakness and weariness of thy body, like the earth from which thou wast formed.

IX. Thou shalt strive, as much as I shall grant thee, to be food to the hungry, drink to the thirsty, clothing to the naked, a garden to the imprisoned, and refreshment to the afflicted.

X. With those whom I leave in the sea of this world, be thou prudent like a serpent; and with my elect, simple like a dove; fearing those, as the face of a dragon; but loving these, as the temple of the Holy Spirit.

XI. Be mistress of thy passions, asking that grace from me, who am the Lord of all creatures.

XII. Thou shalt condescend to my creatures, just as I conversing in the world used the highest charity; having always in thy ears this saying of my Apostle, Who is weak, and I am not weak?

XIII. Thou shalt not deprive anyone of any thing, which thou canst give when required: nor shalt thou deprive any creature of any thing granted to it, unless first he have in his mind, that I am the searcher of hearts, and that I must judge thee with power and Majesty.

XIV. Thou shalt esteem thy Rule and its Constitutions together with the vows, as much as I wish thee to esteem myself; endeavoring moreover that in the hearts of all thou sculpt the love of the vocation, to which I called them, and of Religion.

XV. Thou shalt vehemently desire to be subject to all, and shalt shudder to be preferred to anyone.

XVI. Thou shalt not believe refreshment, quiet, and solace to be placed elsewhere, than in contempt and humility.

XVII. On that day thou shalt cease to make creatures know thy desires and my wishes, except in so far as I shall have given thee and my Christ.

XVIII. Thou shalt persevere in continual oblation of all thy desire and work, together with my members, within me.

XIX. From that hour in which I departed from my most pure mother, that is from the twenty-second hour, up to that in which thou art to receive me, thou shalt remain in continual oblation of my Passion, of thyself, and of my creatures to be made to my eternal Father: and let this serve thee for a preparation for the sacramental reception of me: and within day and night thou shalt visit my Body and Blood thirty-three times.

XX. Let the last rule be, that in every action both external and internal, which I permit thee, thou be transformed into me.

After these things she was silent for some time: afterward in the person of the Word proceeding she added; This is the Rule, which the Beloved of thy soul gave thee in the act of love. So thou shalt accept it, and what is contained therein thou shalt preserve in thy heart, that thou mayst put it to effect, except when charity or obedience should impede the visitation of the body and blood of the Lord. And these things being done she awoke from the rapture, in which how accurately she observed the rules received, will be able to be understood from the progress of her life, she herself most certainly proving it.

CHAPTER XI

[28] Not so great is the vapor of a burning furnace, that sometime there was not a greater flame, which the most ardent fire of divine love made to burst forth from her heart. In a rapture she declares the vehemence of her love, And so when in her raptures she had sometime fixed her most pure intellect on the contemplation of that infinite love, which moved God, that for man, a most vile creature, he should do so much; she could not contain herself from exclaiming, O love! O love! O God, who lovest creatures with pure love! O God of love! O God of love! O Lord, love no more, love no more. Too great is, O my Jesus, the love, which thou hast toward a creature so vile and humble. But on a certain occasion, when in like manner she was rapt, the Crucifix being taken in her hand, she began to run through the convent; and bursting forth into amorous colloquies with the divine Word and intense affections, to exclaim, O love! O love! O love! But this she did sweetly smiling, and with a countenance so full of gladness, that on all beholding her she poured a wonderful consolation. She fixed now her eyes on heaven, now cast them down on the Crucifix, now the same to her breast

pressed, and clasped with arms with excessive fervor; but meanwhile she repeated time and again, O love! O love! Never will I cease, my God, to call thee love, the jubilation of my heart, the hope and comfort of my soul. Then turned to the Sisters, who followed her, she said: Do you not know, O dear Sisters, that my Jesus is nothing else than love? nay that he is foolish for love? Foolish for love I call thee, my Jesus, and always will I call thee. Thou art wholly amiable and pleasant, wholly recreative and comforting, wholly nutritive and unitive. Thou art pain and refreshment, weariness and rest, death and life at once: finally what is not in thee? Thou art wise and pleasant, high and immense, admirable and unutterable, unthinkable and incomprehensible. She held her eyes continually fixed on the side of the Crucifix, in which she seemed to behold wonderful things; whence very prolixly she spoke of the highest love, with which God is borne toward the human race, and of the most lofty mysteries, which for our redemption the incarnate Word willed to work. Other times she exclaimed. O love! O love! and she desires it to become known to all; And turned to heaven she said, Give me, my Lord, a voice so robust, that saying thee to be love, I may be heard from the East to the West, and through all the parts of the world even unto hell, that thou mayst be known and honored as true love. O love, thou alone penetrate and pass through, break and bind, rule and govern all things. Thou art heaven and earth, fire and air, blood and water, God and man. But who could either by thinking comprehend or by speaking explain thy greatness, since thou art eternal and infinite? In excesses of love of this kind she sometime passed whole days, so that she seemed to approach nearly to a certain Angelic life, and to be fed with heavenly delights. In these same acts her speech was so devout and inflamed, so full of compassion toward her Jesus hanging on the cross, that not only by name, but by the very deed she seemed to represent that Magdalene, who stood sorrowful upon the mount of Calvary, when the incarnate Word rendered his spirit to the eternal Father.

CHAPTER XII

[29] Sometime goaded by heavenly ardor, she ran swiftly toward the choir, she wipes the sweat of the Crucifix, where upon a mural crown stood a Crucifix; and ascending to it with incredible agility, she unfastened it from the Cross, and granting it a seat held it in her bosom; and the veils being lifted from her head she wiped the sweat and blood, which her beloved Spouse seemed to scatter upon her: and this she did with so great fervor of spirit, that the Nuns present feared, lest her breast, unequal to sustaining the fire of so great love, should burst. Moreover it is exceedingly wonderful to tell, that when afterward the Sisters took those veils and the linen cloths, which she had used to render these devout obsequies to the Crucifix; they found them so full of sweat and so wet, that it seemed she had truly had the dead Jesus in her arms, in that very form in which he was, when amid the most dire pains of the cross he suffered death for human salvation. The heavenly ardor of the beloved Spouse of Jesus overflowed daily more and more; and the internal heat sometimes so exceeded measure, she has need of external refreshment, that often in mid-winter she could not bear the woolen pectorals: nay even she had need to loosen her tunic, that these amorous fires might more freely burst forth. Many times also she was compelled to drink most cold water in great quantity, and to immerse her arms in it; nay even to besprinkle her face with the same, and to put it into her bosom, saying, that she seemed to herself to burn and be consumed: and looking up to heaven she repeated often, I can no longer sustain so great a flame. And indeed, unless she had been refreshed by superhuman help, it could not be that she should be preserved among the living. But among those amorous affections, singularly to be admired can be called that, which she showed on the day of the Finding of the holy Cross. For when on such a day she had communicated in the morning, she stood for a whole hour immovable as a tower, prolixly discoursing of the excellence and nobility of the Cross of her Jesus, with the most ardent fervor of mind. Then fixed on the contemplation of the incarnate Word, fastened upon it, she began to exclaim; O love! O love! how little thou art known and loved! If thou findest not, where thou mayst rest; come, she perceives concerning sublime love. O love, wholly into me, for I will well receive thee. O souls created by love, why do you not love love? And what is love, but God? God is charity. O love! thou destroyest and consumest me; thou makest me die, and yet I live. I feel grief while thou makest me understand how little thou art loved and known. Meanwhile she made gestures so pious, that she excited unutterable devotion in all the bystanders, now extending her arms, now clapping her hands; nor could she be sated saying, Come, souls, to love my love: come to love your God.

[30] But how ardent was that amorous flame, which burned her most pure heart, could be known from her countenance, and to it she invites her companion Nuns. which seemed most like to the very fire: whence she was compelled sometimes, a fan made from the cloths of her head, to make herself a little wind to mitigate so great a conflagration. Nay even in the midst of an affection of this kind she often ran through the convent and garden, saying that she sought souls which would know and love love. But if then perchance she met any of the Sisters, she took her by the hand; and strongly grasping her, said to her, O soul, dost thou love love? How canst thou live? Dost thou not feel thyself consumed and dying for love? But when for a good space of time she had thus walked, she seized the ropes of the bells, and ringing them, cried with a loud voice: Come, souls, to love; come to love love, by whom so greatly you are loved. But it is incredible to tell, how greatly by effects of this kind of Spirit, the souls of the Nuns present were kindled to devotion, and at the same time were rapt into admiration. But above all her amorous excesses, the number of which was almost infinite, wonderful was that, which in a certain rapture once she thus showed. She had passed a whole day in the contemplation of heavenly things, she sucks solace from the side of the Crucifix. and with so great fervor had spoken of divine love, that she seemed to be an Angelic spirit, sent down from heaven to express its mighty works. Whence exceedingly fatigued and extremely weak, when she wished to restore her vital spirits, she took the Crucifix in her hands; and applying her mouth to its sacred wounds, she was seen by the Nuns to swallow something, in that very manner in which we are wont when we taste some delectable food. Afterward she brought forth words of this kind, from which it was clearly given to understand, that she was sweetly fed on the wounds of Jesus: and she returned from the rapture with so great fullness of spirit and so heaped with joy, that it appeared she had been refreshed with heavenly manna.

* i.e. the Confessor.

CHAPTER IV.

The examination of conscience made in ecstasy: the five-year probation, after the preparatory raptures for it.

CHAPTER XIII

[31] How diligent she was in examining her conscience, and how intent she kept the eye of her mind on any even the least spot, Before God examining her conscience in a rapture, by which her heart could be defiled; can be understood from a certain examination, which sometime she was heard to make before God. She began therefore prostrate on her knees to recite the Psalms, Lord, why are they multiplied? &c. He who dwelleth in the aid &c.: which finished she said: O my Jesus! what was the first thought I had today? I grieve that it was not of thee; but I feared lest the hour were too late for calling thy spouses to praise thee; nor was it of offering myself to thee, and honoring thee. Afterward, O my Jesus, I went into the choir, that I might offer myself to thee: but I did not resign myself wholly and through all things to thy will. O most benign God, what mercy shall I be able to expect from thee, who did not dismiss myself wholly into thee? Have mercy on me, my Lord, although I deserve it not, but rather a thousand hells. Afterward, when I came to thy praises, I received more trouble from those which I saw fail in some part of the ceremonies and the prescribed inclinations, than care that I might honor thee, and offer thee my praises, in union of those, which the blessed Spirits offer thee. It is just indeed that I ask mercy of thee, through all the actions of the whole day, O great God, because in that which pertains to thee and to thy praises I committed so many defects. But when I approached to communicate with thy Body and Blood, to which I ought to bring every possible affection, I grieve that I had not the intention of doing this in memory of thy Passion, as thou didst bid; nor did I think of uniting my soul with thee, but I thought what I could do, to procure quiet for my heart. I heard indeed first thy word, but I thought rather whether it were true that we are (as thou hast made us say through thy Christ) unprofitable servants; nor did I think of the love with which thou pursuest me. Nevertheless, my Lord, nothing else remains to me, than to implore mercy.

[32] When I went to receive thy Blood in the sacrament of Penance, she notes even the least defects, I considered more what I ought to say to thy Christ to appease my heart, than what benefit thou makest me there, washing my soul in thy blood; nor did I have enough confidence in thee, that thou wouldst give me help and grace to compose my heart. O my God, what were the first words I brought forth today? They were words of reproof (this she said, because, when she was pedagogue, she had corrected a certain novice) and my manner of speaking, little mild and sweet, was the cause that her heart was disquieted: but worse was, that charity also failed there; because, when I saw her heart disquieted, I did not endeavor to render it quiet, that through this it might be united with thee. Behold, my Lord, what fruit I bring from so great a union with thee and from the light which thou givest me; and which if thou didst give to any other creature, it would be more pleasing to thee thence: but I miserable and unhappy take no fruit thence, since I lack charity toward thy Spouses. Forgive me by thy Passion I beseech. Moreover when I approached to speak with that creature (she said this, because she had gone to the grate, to speak to a certain aunt of hers, and had been rapt into ecstasy) I grieve that I committed great hypocrisy, making myself reputed that which I am not; for although I made a sign to thy creatures, yet I did not deserve that they should understand me. I showed that I had a soul united with thee, and yet thou knowest how often it has wandered

from thee; I showed that I was a true religious, but thou knowest what kind I am. I ask mercy, my God, for that great hypocrisy, and I offer thy blood, poured out for me with so great love.

[33] Thence I went to give my body the necessary food, but what intention did I have of honoring thee? since I did not remember to offer thee so many and so many poor, and gravely rebukes herself, who perhaps a long time stood knocking at the doors, to seek a little morsel of bread which no one gave them. But to me miserable and miserable, without any labor of mine, and what is worse without any merit of mine, was provided by the religious life that which is needful for sustaining the body. Nor only in this did I offend thee, but also in that I was the cause of so many words to this thy Spouse, although I knew that in that place it was not lawful to speak. Behold, my Lord, I find in all my actions that I have offended thee: how therefore shall I be able to appear before thy face, to ask of thee thy gifts and graces, and to commend to thee other creatures, who have myself so offended thee, that I am unworthy to whom thou shouldst show mercy? But thy love, which moved thee to come into the lands, and to shed thy blood, may it also move thee to have mercy on my soul. Afterward when I did not go to praise thee together with thy other Spouses, only through my fault was it done: because when that soul said to me not to go, immediately I consented not to go. O my Jesus, if she had asked me to do some charity, I would not so quickly have assented to her. O my Lord, how can I hope that I shall come thither, where I shall always praise thee with the blessed Spirits, since I neglected to praise thee with thy Spouses? I offer thee thy blood, that by its intervention thou mayst do me mercy. But in that work, which I did, what intention did I have of honoring thee, my Lord? since I grieved more for the lost time, which by giving thyself to me thou tookest from me (she indicates namely the time in which she had been alienated from her senses) than I grieved that I did not offer my soul to thee. I made indeed a sign to thy little maidens that they should keep silence, but I did not consider how much more I was obliged to keep my soul joined to thee.

[34] and humbly asks mercy, But when the Holy Spirit was to be invoked, my mind wandered so far from thee, that there did not come into my memory the manner, which was to be kept by me in it, so that those who have been a shorter time than I in Religion, are more prudent than I. Behold, O my Jesus, how in all my works I have failed? by what reason shall I be able to appear before thy goodness, who have so greatly offended thee? Again I offer thee thy blood, because by its mediation alone I expect indulgence. How greatly moreover did I fail doing that other work, that I would not sustain a little labor in forming a step? I failed, I say, omitting what I was obliged to do: and I asked others to do charity for me, and meanwhile I did it not for my own soul. I was more solicitous, lest I should weary myself, than that I should not remove thee from me. In all my operations I find a defect, O my God! But thou dissembling so great offenses, by thy goodness alone again hast drawn me to thee, where thou givest me so much light, that if thou gavest it to any other soul, it would thence make more fruit than I, miserable and miserable. I approached afterward to restore my body with food, and I did not remember so many little poor who have not what to eat, as if having done nothing well. and thou, my Lord, hast so largely provided for me. Again I offer thee thy blood for so many offenses which I have committed. Alas for me, my Lord! Now darkness rushes on, and I have done no work without offending thee. What shall I do? O my God! If I have today so greatly offended thee, I will not add to the former offenses the last, which would be not to confide in thee and in thy mercy. I know, Lord, that I deserve not pardon: but the blood, which thou shedst for me, makes me hope in thee, that thou wilt forgive me. This examination being made and the same rapture nevertheless lasting, she betook herself to a secret place in the monastery, where with atrocious scourges she macerated her flesh: and so she returned to herself, after she had commended all creatures to the blessed God, and for them had offered the blood of Jesus Christ.

CHAPTER XIV

[35] Among all the ecstasies of this beloved Spouse of Jesus Christ the more admirable was that, in which she was rapt Rapt on the Vigil of Pentecost, on the Vigil of Pentecost, in the year 1585: for in this she persisted for eight continuous days, namely from the aforesaid Vigil up to the feast of the most holy Trinity; only for two hours a day returning to herself, to satisfy the sacred Offices, and the necessity of life, to be sustained with a little bread and water and a very little sleep. Meanwhile, at any morning time, she received the Holy Spirit under various forms, namely of fire, of a river, of a dove, of a column, of a cloud, of wind, and of burning tongues: and then she became so glad and resplendent, and so sublimely spoke of the more recondite mysteries, that the thing seemed like a miracle. Nay even speaking in the person of the eternal Father, or of his Christ, or of herself, she so changed her voice, that even if the words were not understood, it could be known through her tongue that various persons spoke. So many also were the cognitions, which in that rapture the Lord communicated to her, that noted by the Nuns, as they were brought forth by her, they fill a whole volume, whence was formed the addition of the third Part to this her Life.

[36] Nevertheless that we may give some specimen of the abovesaid ecstasy, I say that on the Vigil of the Holy Spirit, which that year fell on the 8th of June, up to the Sunday of the Trinity, she was called by the eternal Father, by these voices: Come, my spouse, the rest and the goad of my spirit. At which words immediately rapt out of herself she answered: Behold I come: I come quickly: quickly I come: and after a certain delay without speech, she began to speak in the person of the Word having put on man. Know that up to the day, whose feast you celebrate here in the world, on which also thou didst so intrinsically bind thyself with me, and I so copiously gave myself to thee (she understood the day of her Profession, which the past year she had made on the feast of the most holy Trinity) thou shalt remain united with me so closely, that thou shalt be a partaker of heavenly riches. Know also that thence for five years, as I told thee elsewhere, I will deprive thee of the sense of my grace, yet not of the grace itself, which will always remain with thee. A privation of this kind will happen to thee by the good pleasure of my Father, to exhilarate the Angels and those blessed Spirits, who stand before the throne of the most holy Trinity, for an example of mortal creatures, and to increase the punishment of the damned and the confusion of the demons, the refreshment also of the souls in Purgatory, and thy own consolation.

[37] I wish moreover to deal with thee like a generous leader, who before he exalts any soldier of his, proves him in many ways: so also I, she understands that she will be tried for five years, before I exalt thee in the sight of my Father, desire to prove thee. Thou shalt take care therefore, that thou have in thyself the knowledge of thy own nothingness, and always obey the internal inspiration which I shall give thee, putting the same to effect as thou hast done until now. But although thou hast done this zealously, henceforth thou shalt have to do this much more solicitously. Take care that thou keep meanwhile all the documents, which I have given thee, and that with all sincerity: thou shalt also reprehend the defects of others, always saying all the truth. I tell thee moreover, that if thou shalt be attentive, every Friday, at that hour in which I expired, thou shalt receive the spirit, which I commended to the eternal Father: which although thou shalt not perceive by sense, yet it shall always be done to thee. For as a creature cannot live without a heart, the subtraction of all sensible grace, so I shall not be able to be without thee, as often as thou shalt come into the knowledge of thy nothingness. But as long as a knowledge of this kind shall be in thee, be certain that thou shalt always be united with me, and my peace shall remain with thee, although thou shalt seem to thyself to be in continual agony: because during that privation, with which I wish to exercise thee, there will go forth from hell many lions, and they will come to assail thee, and afflict thee with great trouble: and not only exteriorly, but with much greater impetus interiorly they will attempt to assail thee. Nevertheless I will not permit them to be able to prostrate thee: thou shalt always be instructed with my grace, as thou art now: nay the more vehemently they shall assail thee, the more shall my gracious help abound in thee, although without any sense or taste of it.

[38] To which she with prompt will answered, Thy grace sufficeth me. Afterward when she had been silent a little, to which prepared Christ promises his help, with great affection and abundance of words she prosecuted the speech of the incarnate Word, saying, Those will not omit, whom I have given thee for help (namely the special Patron Saints) to carry to thee spiritual food, and under the shadow of my purity thou shalt run swiftly, making no motion outside it, no work: although this too shall be done by thee without any even the least sense of grace. Against five grave temptations, by which thou shalt be more troublesomely assailed, I will arm thee with the gifts already communicated to thee. At the first assault thou shalt take purity; at the second, my and thy heart; at the third, my stigmata impressed on thee; at the fourth, the crown of thorns received from me; at the fifth, the great desire of the salvation of my creatures which thou hast. Though all the demons come against thee, to terrify thee, yet fear nothing: for as their envy never ceases, so I will never cease to preserve my grace in thee. But thou never omit to relate those things which I shall communicate with thee, namely those sublime notions which he wished to grant her. After words of this kind, showing that she had perceived the divine admonitions, she subjoined in her own person: O only-begotten Word, O Word incarnate and made man, who shall be able to perform thy great works? To thee they are small, but to me very great.

[39] Having tarried for a while silently on this thought, when she saw herself moreover filled with the divine spirit, whereby she may conquer all temptations. she prosecuted saying. Who shall ever be able to resist so great assaults, except one who shall be wholly transformed into thee, my God, blind in seeing himself, truthful in speaking of thee and of thy creatures? Who with these will so converse,

that he set no scandal or impediment to thy love? Surely the mild, the peaceful, and the patient. After these and many other heavenly colloquies, which as I said above, are noted in a separate book, in the person of the only-begotten Word she added; Fear not, dearest daughter, for I will always be with thee: and that privation, which it has pleased me to make, will be a clear indication and most certain testimony of the great gifts and graces granted to thee by me, and also a means by which thou mayst be led to greater perfection. If thou shalt see thyself surrounded with most grave contests, so that thou knowest not to which part to turn thyself, thinking that I am not with thee; know in truth that I will never desert thee. But she answered, Thy grace sufficeth me, and in the excess of my mind I shall not be moved forever. And so humbling herself in the sight of God, after many other and long discourses, she delivered herself to the will of God, saying: I can do all things in thee.

CHAPTER XV

[40] In the same rapture and on the same feast of the Holy Spirit, in sublimity of spirit she was led to behold the den of lions, The demons are shown her, into which shortly she was to be put: which was manifestly known from her words, and from this that growing pale she moved in a manner which stirred commiseration in all. For she saw as it were an infinite multitude of demons, threatening the most dire temptations; she heard as it were the horrible roarings of the most ferocious lions: and therefore from anxiety prostrate on her knees, she brought forth sorrowful words, and ones which shook out tears from all the bystanders. But because she spoke with extraordinary vehemence, it could only very little at the beginning be noted what this was. But the beginning was of this kind. I invite heaven and earth and its inhabitants to my aid. Then turning herself to God; Where is, said she, O my God, the sun of thy grace? To me indeed it seems darkened, and thy goodness utterly subtracted. Now I am abandoned, like a body which can move none of its members, and like a sterile trunk: because hearing that thy grace is subtracted from me, I cannot help myself. Afterward it was said to her by God, that because she could not otherwise help her neighbors, he wished that she should help them by enduring those labors and pains: and therefore she subjoined; The most bitter pain will the cursed heretics bring me: for I cannot in such an act otherwise name those, who although once they received thy spirit, yet have not walked in it. To these so many proud Spouses and rebels to thee will incite against me those most ferocious lions, that they may increase my pain and torment. But if at least, O Word, those unhappy souls would return to thee, I would believe myself blessed, and a thousand times would consent that the demons should come to torment me.

[41] Therefore I see myself surrounded with these cruel specters, by whom she is to be tempted, nor can I contain myself hearing their horrible roarings, but even with raised voice I exclaim: that if I be prohibited from doing this with exterior sound, I cannot be restrained, but at least interiorly I shall so cry until I be heard. These diabolical spirits would, O my Jesus, prostrate faith, destroy humility, trample purity; and instead of a will resigned in thee, put into my heart another perverse one: nor do I wonder, that not availing to accomplish this, they return against me with so great violence and rage, that they endeavor to excite so huge an uproar, that I may not perceive the sense infused into me from above by God. It happens to me plainly as to one who awaits death, to whom there is no less grief to see the sword by which his head is to be taken from him, than to experience the very thing by cruelly dying. Very well I see, my Lord, that if thou shouldst relax the power of thy hand, they would deprive me of life: for truly they would wish to tear out my bowels, and therefore with so great impetus they rush upon me. But my Spouse placed his spirit and heart in me, with all the other gifts; then exposed me to this probation and temptation, willing that I should suffer for creatures, that they may convert themselves to him. I remember indeed, O Word, a certain shadow given me by thee, to which I ought to flee for a little while, that I may not feel so horrible roarings and terrible voices, nor see the so terrific aspects of the demons. O eternal Word, thou hast led me into a den so spacious, that I know not to which part I can turn myself, where I may not see and hear so many most ferocious beasts, which with open mouth come to swallow me. What therefore shall I do? It will be best if I raise myself above myself, and making of necessity a virtue, esteem myself honored by those very things, and glory in my torments. Redeem me from those calumniating me. My generation is taken away and rolled up from me. she invokes God. I must glory in various temptations. Fear and trembling are come upon me, and darkness hath covered me: I am esteemed as one dead from the heart. Spread over me, Lord, thy right hand, and strengthen me. And in this manner she said many other things successively, which are written where above. She understood also in that rapture, that up to the day of the most holy Trinity the sense of divine grace was not to be subtracted from her, but on the contrary she was to be more comforted by the Holy Spirit, for the spiritual battle which was imminent.

CHAPTER XVI

[42] After the supreme Lord of all had so efficaciously fortified this true servant of his with such notions, and enriched her with so great graces, Having entered this probation the 16th of June 1585, emerging from that rapture, which had lasted her eight continuous days and nights; on the day of the most holy Trinity, the 16th of June 1585, the sense and taste of interior grace was subtracted from her: and from then began the horrible specters of demons and cruel temptations so to agitate her, that to whatever and however holy a creature they ought to have struck terror and dread. And just as she had received from God five singular gifts, namely the stigmata in the soul and the crown of thorns, the espousal with Jesus and his heart, and the participation of divine purity; so also on the contrary she had understood that she was to be assailed by five most grave temptations. And first concerning faith she was to suffer many contests, second in the temptation of pride, third in the motions of her senses: besides which she was to be involved in so great an obfuscation of mind, that she could several times have fallen into desperation, had she not applied most vigilant solicitude: finally an inordinate appetite of gluttony beyond measure was to assail her, with infinite other temptations. Therefore she said often, that there did not seem to remain any temptation in hell, which she had not experienced; and by whose cause, on account of its excessive ferocity, she did not suffer pains almost intolerable. Among these however the most atrocious and beyond what can be esteemed dire was the pain, which she sustained from the formidable aspect of the demons, who continually offered themselves to her under divers figures, showing her the unspeakable multitude of human crimes. Moreover at every hour there resounded in her ears horrible howlings and nefarious blasphemies, and so occupied her hearing sometimes, that she could scarcely attend to the discourses of the Nuns. Nor did this fury stop here, for now the demons threw her down the stairs; now bitten by the same, as by venomous serpents, she suffered enormous torments. But when she wished to grant her body rest by night, it cannot be told in how many ways they exercised her, for four or five continuous hours.

[43] In this manner many months passed, until she came to the fourteenth; in the year 1586 she receives a respite from the 20th of July to October. when on the day of St. Margaret in the year 1586, assisting at the celebration of the divine Offices in the choir, rapt in spirit, she understood that the blessed Jesus willed, up to the next month of October, to relieve her temptations a little. So in the meantime, her intellect being occupied with sublime thoughts, she was often alienated from her senses, and enriched with heavenly gifts: and especially in the month of August, when she persevered in one ecstasy four days and four continuous nights, and enjoys a four-day ecstasy, and only for two hours daily returned to her senses, to perform the divine Office, and to take a little bread with water. That ecstasy began to her from the 11th day of the aforenamed month up to the 15th: but enjoying the most lofty notions of divine things, she spoke very little; and only exteriorly seemed wholly absorbed in the contemplation of the most lofty mysteries. She was afflicted nonetheless with great fear, lest this were some new fraud of the demon. Wherefore that God might render her secure, that it happened to her from his will, without any illusion; while on a certain occasion through excess of mind she was transformed in it, he clearly demonstrated to her the truth of the deed; and gave her for a sign, that he wished that for fifteen continuous days without any material food she should be miraculously sustained, except on Sundays and two Fridays, occurring within the aforesaid space of time; on which he permitted, that she should be refreshed with a little bread and small water, but on Sundays with Lenten food. Which she, the license of her Superiors however being first had, accurately completed: but all her delights were in the sacred food of Angels, which daily in the morning she took with ineffable devotion. Nevertheless besides the troubles, which naturally accompany fasting, she was at the same time beaten with the most dire temptations. Nay even on a certain occasion lying upon her sack, she was for five continuous hours in a cruel manner dragged about and cudgeled by the demons. There was moreover the time when it seemed to her she was cut limb by limb, or so gravely struck that she was compelled to bring forth those sorrowful words, which we read St. Antony used, when he was likewise beaten by the devils; My Lord, where art thou? But afterward freed from troubles, by God with heavenly gifts she was largely remunerated.

* Chapter 48

CHAPTER V.

The miracles wrought through the Saint in the time of probation, and some favors then granted her.

CHAPTER XVII

[44] So greatly did it please the Lord, showing his admirable power in this beloved servant of his, that he not only made her enriched with his divine gifts appear on earth, like an Angelic spirit; but willed also to demonstrate in her his greatness, working through her those things, which exceed the powers of human nature. This appeared in many miracles, which she still living wrought, and which as specimens of rare sanctity will be found noted in this history, according to the order of the times in which they happened. The first of them was of this kind. The daughter of a certain Noble of Florence, by name Catherine, was much afflicted by a malign spirit, possessing her body. She frees a possessed woman. Her on a certain day of the year 1586 her mother led to the servant of God. And while they converse, the demon began after the wonted manner to afflict her, and to increase his rage so far, that for pain the wretched girl emitted much foam through her mouth, and now seemed

about to be suffocated. But as soon as Mary Magdalene commanded the evil spirit, in the power of God, that it should immediately depart; the girl was freed, nor afterward suffered anything of this kind.

CHAPTER XVIII

[45] This beloved soul had understood from her Jesus, that when the Cardinal Archbishop of Florence should come to the monastery, for electing a new Superior, She gives the Archbishop of Florence secret admonitions in her ecstasy, she ought to speak with him of things of the greatest moment. When this had come to the knowledge of the Confessor and the Prioress, fearing lest the Cardinal should take it ill, they thought to dexterously forestall it that she could not speak to him. But there is no counsel, however wise, against the Lord: and the matter happened plainly otherwise than they thought. For when Sister Mary Magdalene, on the 29th day of September of the year 1586, on which the Cardinal was to come, went to receive Communion; she was rapt in that very place, where the election of the Prioress was to be made; and there by the Spirit of God so immovably fixed, that it was impossible to transfer her elsewhere. Her therefore after eleven hours, in which she had remained there, the Cardinal found in that very place: to whom suddenly she began, the ecstasy still lasting, to say all that, which had been committed to her by the Lord: but he, after his manner, most kindly and with the greatest satisfaction of him answered. Then the Hymn, Come Creator Spirit, being chanted, returned to her senses from the ecstasy, together with the others, to give a vote for the election of the new Prioress, she approached. The ceremony finished the Lord Archbishop wished to speak again with her: which also he did very familiarly and prolixly, treating of those things, which a little before he had heard from her while she was in rapture. But she dealing with him, as with her true Superior, most humbly and most reverently answered all his interrogations, and with great confidence conferred many other things with him: so that the Archbishop departed exceedingly well content, after he had, before the Mother Prioress and several other Nuns, greatly praised the disposition and virtue of that Religious.

CHAPTER XIX

[46] Among other things, of which with the Lord Cardinal Archbishop, as we have already narrated, she spoke; she also said to him incidentally, that he would come to the highest grade in the Church. Which was fulfilled in the year 1605, by the death of Clement VIII, when he was elected Pontiff. Nor did she foresee this only, but also in a certain rapture said, that for a very short time he would preside over the Church of God. For when he passed through Florence, with the title of Apostolic Legate to the King of France, she brought forth these words: This Christ here, has at present great honor, yet he will come to the highest: but he will not long stand in it: for as soon as he wishes to embrace it, his glory will disappear from him. But how clearly this was to be verified, the very event made plain: for he governed the Christian commonwealth only twenty-six days, called Leo XI.

CHAPTER XX

[47] On a certain day conversing with one of the Nuns, she humbly said to her, that she desired nothing else from the Lord, except that he should take from her her own will: because she knew, that on account of the vivacity of her genius, she did not profit as much as she desired in those virtues, which most make the soul pleasing to God. Scarcely had she said these few things, when with eyes turned to heaven she was rapt into ecstasy, She understands that the despoiling of all her own will is exacted of her, and it was shown her by Jesus, how much it harms the soul to follow the judgment of its own will, especially in religious, who by the vow of obedience have consecrated it to God. Therefore she understood, that Jesus would not that she should ever suffer herself to be supplanted by her own will. This heard, she suddenly seized the hand of the Prioress, there present with many Nuns, and led her with herself into the oratory; where she poured fervent prayers to the blessed Virgin, supplicating that she would deign to illumine her to fulfill the will of God. Afterward turned to the Prioress, whose hand she still held, with great affection and many tears she prayed her, that she would diligently labor, that she might be despoiled of all her own will. Finally a third time prostrate on the earth, as if asking pardon, she returned from the rapture.

[48] On the following day, when with all the other Sisters intent on certain holy exercises, in which even moderately failing she sees Christ once, again she was rapt into ecstasy, and with great violence cast down on the earth: where she was seen immediately for terror to grow pale, so that it clearly appeared, that this had happened to her not without mystery. And truly Jesus then appeared to her, with countenance disturbed beyond the wonted manner, because she had somewhat resisted a certain will of his. From the same she understood, that her actions ought to be singular, because he wished to raise her to a greater grade of religious perfection. But she, moved by great desire not to appear such, admitted some little repugnance in her mind; preferring rather to sustain any labor however hard, than to have among others the note of a singular life. again, Therefore again Christ showed himself disturbed to her, adding that he wished, that both exteriorly and interiorly she should please him, nor resist him in any thing. After dinner again rapt into ecstasy, she understood many things from the incarnate Word; and namely, that in the time of her life she ought to sustain great labors, that she might become more acceptable to the eternal Father. She was also illumined concerning many other things, pertaining to the order of the monastery, of which she conferred minutely with the Mother Prioress. Not many days after, dismissing the Sisters with whom she then was, a third time with angry countenance, she betook herself to the Choir; and there alienated from her senses fell on the earth, with arms crossed in a cross before her breast, because she saw Jesus Christ, with disturbed countenance now a third time appearing to her: wherefore after the example of St. Paul she said, Lord, what wilt thou have me do? Say what pleases thee, and all shall be done: only let thy eyes be clear upon me, nor look upon me any more with angry countenance. She subjoined then also other words, full of the greatest humility.

[49] And when she had been silent for some while, she turned herself to a certain image of the most blessed Virgin, with cheerful countenance saying, O Mary! I see at length the most pure and most splendid eyes of my Spouse which no longer look upon me darkly. But tell me I pray, O my Jesus! what could I do in so short a time, then it being serene through her subjection: whereby I have merited so sweet and pleasant an aspect? But scarcely had she said this, when she heard by a certain heavenly voice named to her Conformity of will: whence she learned, that because she had so humbly resigned herself to the divine will, she had merited to see the countenance of her Jesus serene. In this fervor of spirit she went to the Choir into the chapel of the blessed Virgin, and the grates of the altar being opened, she lifted the candlesticks with wonderful agility: then mounting upon the altar, she offered fervid prayers to the Mother of God, that she would grant her her Son, who together with her was there sculpted of marble. and the image of the little Jesus being received, And a sign being received of her prayer heard, she took within her arms that devout image: and despoiling it of some of its ornaments, said, Naked, I wish thee, my Jesus, because I could not sustain thee with thy infinite virtues and perfections: I wish thy humanity naked, naked.

[50] She went afterward with the said image to those three places, in which Jesus had shown himself disturbed to her: and in the same manner, in which a Priest is wont to offer the Host, she lifted up little by little and with wonderful reverence the sacred image, offering it to the eternal Father, and in the first place saying: I offer thee, holy Father, she offers it three times to the eternal Father, thy Son, whom from eternity thou hast begotten, and sent down to me on earth. Proceeding thence toward the second place, she said: I live, now not I, but Christ liveth in me: my beloved white and ruddy. But when she had come whither she intended, she made the same act which in the first place, saying: I offer thee, eternal Father, thy Son, whom from eternity thou hast held in thy bosom, and begotten in thy wisdom, and on account of my misery and mercy sent down to earth. Finally in the third place, using again the same ceremonies, she said: I offer thee thy Son, eternal Father, whom after his resurrection thou hast drawn to thee, and placed at thy right hand. These oblations being made, she returned into the Choir; and the altar of the blessed Virgin being mounted, and offers it to the Sisters to be kissed. she gave the child Jesus to be kissed by all the Sisters, who had run together to so devout a spectacle; offering to one the head of the sacred image, to another the hands, to another the feet, as she was ruled by the Holy Spirit. And by this so devout action she so kindled the minds of the Sisters, to devotion and admiration, that not one was not poured forth into tears, for the tenderness of heart. And so at length she was restored to herself from the rapture, in which she had remained three continuous hours.

CHAPTER XXI

[51] On the 5th day of July in the year 1587, after she had ministered to the Sisters at table, when she betook herself to the dormitory of the Novices, still placed under the power of their Mistress, she was suddenly rapt into God; and a few words being brought forth, equally suddenly she raised herself onto her feet, with so great gravity and clarity of countenance, that she seemed more like an Angel than a man. Then drawing off her stockings and shoes, and transferring herself into a cell, she removed all things from the little altar, however small, except the Crucifix: but in the bed she left nothing else, than the mattress, the sack, and a board instead of a feather-bed. Thence going to the cupboard, in which the tunics of the Sisters are kept, In a rapture unshoeing herself, she took an exceedingly vile and ragged one: and hiding herself in a neighboring chamber, she put it on. Then seeing herself so clothed, she prostrated herself quickly on the earth; and with eyes fixed on heaven with incredible devotion she recited, Te Deum. Moreover her former garments being rolled into a bundle, she carried them all to the Prioress, the same rapture still persisting; and going to the Choir and leaping upon the altar of the Blessed Virgin she wrote in her bosom, an inkstand and a little leaf of paper being brought for that end, these words. I, Sister Mary Magdalene, make Profession, and promise to God and his most pure mother the Virgin Mary, St. Catherine of Siena, she vows a special poverty, and the Seraphic Francis, together with the whole heavenly Court, Obedience, Chastity, and Poverty, in that manner which God now makes me understand and know; with the firm purpose of never dismissing poverty of this kind, unless having first true light I shall know this to please him, as now I comprehend that he is the one who wishes that I should so observe it. So, confident of his help and mercy, I make this profession, in the hand of the purity of Mary. But it was wonderful, that making this profession, she always held her left hand within the hands of the image of the most holy

Virgin. And then she said: If it shall be said to me, that I am inventing a new Rule; I will answer, that this is not to innovate anything, but to perfect the Rule, and that all ought so to do. Moreover with so great spirit she spoke of poverty, that she kindled all into the love of it.

[52] Afterward again turned to the Blessed Virgin, with words more affectionate than can be believed, she prayed her, that she would receive her to be continually protected, and aided to perform as much as the Lord had then indicated to her his will. These things said she returned to the place, whence in the rapture she had been called, and said; we give thee, O God, thanks &c. Then approaching the Mother Prioress, but obedience compelling, in fervor of spirit she prostrated herself at her feet, and prayed that she would not impede her from keeping that life, which the Lord had dictated to her. To whom the Prioress wisely answered, that it behooved all things to be manifested to the Confessor; and that according to his counsel she would act in this. But he as soon as he understood the matter, calling to him the Spouse of Christ, and wishing to experience her obedience, commanded that she should resume her shoes and wonted garments. She received most promptly the command, and burst forth into bitter lament, fearing lest perhaps she had been deceived by a diabolical illusion, because she had not found the Confessor's will conformed to her desire: yet she acquiesced, and withdrawing into a secret chamber, she resumes the common dress. she did what was commanded her. But on the following morning the Lord fully consoled her in holy Communion, because he indicated to her, that the spiritual Father had wished only to prove her, and that that prompt obedience had been pleasing to her. So goaded by a new fervor of spirit, again she went to the wardrobe, and the most vile tunic taken thence she put on: then looking up to heaven still ecstatic she said, Now my Jesus, now when I am with thee, I will obey thee; but when I shall be below, I will obey them. The Mother Prioress saw her taking those garments, who with much difficulty could say to her these words: Sister Mary Magdalene, give me by obedience those garments, nor put them on: but she released from her rapture, promptly and obediently returned them.

CHAPTER XXII

[53] In the same year there was in the monastery a Religious Lay-sister, called Sister Fides Dominici de Lignaria, wholly contracted and swollen from head to feet, She heals a contracted Sister at the point of death, so that her left side was more than a palm shorter than the right; nor could she move any of her members, not even her head or hands, meanwhile suffering most bitter torments in her whole body. When therefore for several months she had so lain fastened to the bed, and given up by the physicians was believed to die quickly; she began in the month of July to be divinely inspired, that in the merits of Sister Magdalene she should place great confidence of recovering health, and sent for her. Yet the good Mother would not then go, but presaging the grace to be obtained, answered: Tell Sister Fides, that today is not the time: but let her have patience, because tomorrow about the hour of Vespers I will come to her. It was the 13th day of July, when Magdalene being in the oratory of the Novices, on her knees before the image of the Virgin, raised herself onto her feet; and taking that image between her arms, with the same she proceeded where the sick one lay; and placed the image upon the bed, and gave herself to prayer. But scarcely had she placed the image upon the bed, when the sick one, who before had not been able to move her hands, seized it. Then Sister Mary Magdalene formed over her the sign of the Cross, with that image of the most holy Virgin, which she had brought with her: and a brief prayer being made, she turned her eyes to heaven and said, Thy will be done, my God. These words being brought forth the pains of the sick Sister ceased; who entirely freed from that disease, after food taken rose from the bed, and promptly returned to her exercises, as she herself still living attests with an oath.

[54] Meanwhile the demon sought most subtle temptations, by which to disturb the peace of her mind: and by all artifice did this, that he might persuade, that the graces made to her by God were only illusions and diabolical frauds. And not content interiorly to assail her thus, the demon, wishing to oppress her, he also began exteriorly to afflict her, on the 19th of July of the year 1587; and that so cruelly, that whoever saw her, was moved to compassion. For when sometime toward night she had betaken herself to bed, there came to her so great a straitness of breast and throat, that her countenance being notably deformed, at that very instant she was thought to be suffocated. Wherefore compelled by words to attest her oppression, she brought forth languid and scarcely intelligible voices, saying, I die, I die: I am suffocated. And although the Mothers consoled her, yet the pain grew in her, and from her afflicted body burst forth very great pustules. But when for three hours she had so labored, she took some quiet wearied. after a struggle of 3 hours she drives off, Yet the demon did not altogether desist, but a little after appeared to her under the form of a horrible beast, as if now about to devour her. But she threw stones at it, saying, Withdraw, beast, nor approach me. Withdraw, I say, in the name of Jesus; thus, if I can, I command thee. Meanwhile she appeared from so horrible a sight utterly terrified: and unless she had animated herself, knowing that this happened to her for the greater glory of God, she could have feared, and again after two. lest even this terror alone should take away her life. For two hours this infernal monster so vexed her: then it pleased the Lord to free her, and to grant many graces, by which she might come more prompt and instructed to new contests.

CHAPTER XXIV

[55] Moreover the Lord willing that his beloved Spouse, as has already been said above, Again urging for the faculty of dismissing her shoes, should live unshod and abjectly clothed; inspired her on the 7th day of August in the year 1587, that with the greatest affection she should say to her Confessor: O Father, given to me for the custody of my soul by my Jesus, I beg thee, goaded by the same Jesus, permit, that for my use I have only one tunic, after the likeness of my Spouse and his Apostles: for I tell thee, most benign Father, that Jesus so wills it, not I. Nonetheless the Confessor, that he might more certainly know that it was the will of God, commanded that she should still keep the common manner of clothing with the rest. To whom she promptly obeying, felt come to her the greatest pain in the soles of her feet, so that she could not stand on them. But the Prioress comforting her, that she should force herself and walk; it came to that point that supported on hands and knees she was compelled to crawl, and to receive Communion was to be carried in the arms of the Nuns: when otherwise she could not walk, she obtains the same. nor yet even so did the Confessor judge, that it was time to give her the petitioned faculty. At length the torment taking greater and greater increase, the Prioress with the other Nuns came to her, and a prayer being made said: Sister Mary Magdalene, if thou judgest this to be from God and his will, I tell thee on the part of the spiritual Father, that thou unshoe thyself, and walk as we. A wonderful thing! As soon as she drew off her shoes and stockings, as fetters impeding her step, she felt herself freed from all pain, and began to walk: but going to the Choir to give thanks to the Blessed Virgin, from that hour and henceforth she began to perform expeditiously the wonted functions of the monastery.

* Chapter 53

CHAPTER VI.

Other grave temptations, interpolated with various divine favors.

CHAPTER XXV

[56] But the more victories she reported from the aforesaid conflicts, the more the demon pressed, She is beaten by new assaults of the demons, and oppressed her with new temptations; whence she said often, Indeed I know not what at last I am, whether a rational or insensate creature? because I find nothing else of good in me, except a little of good will not to offend God. I am made a receptacle of iniquity, the occasion of all evil and of all the sins by which God is offended: so that sometimes I am stupefied, how Jesus and his creatures sustain me. By this aridity of spirit it came, that all the exercises of Religion were a tedium to her; so that sometimes she could compel herself neither to go to the refectory, nor to the choir: but when the temptation was relieved, so copious were her tears, especially against faith concerning God, so deep her sighs and so profound the grief thence proceeding, that anyone could judge that she had committed some grave sin. Moreover beyond measure she was tempted against faith: because the demon strove to persuade her, that there was no God, nor was the most holy Eucharist to be adored. Nay even sometimes she had to labor most vehemently to take it; because approaching the little window for the cause of communicating, she remained as if deprived of senses, and seemed to herself to see the demon, as if about to kill her. Moreover it was thrust into her mind, that there was no other life, and so in vain she labored and fatigued herself so much. And thereupon spiritual languor grew, so that it was grievous to her even only to see the sacred images and pictures. The demon also often impelled her to blaspheme God and the Saints; and that chiefly when she was with the Sisters in the Choir, intent on chanting the divine Offices: for at such a time at every hour she felt blasphemous voices inspired into her ear, and heard enormous howlings, much exceeding the singing of the Sisters, so that it was most difficult for her to satisfy an obligation of this kind. Whence for grief suffused with copious tears, she turned sometime to the Nuns themselves, saying, Pray for me to Jesus, that for his praises I bring not forth blasphemies.

[57] And certainly all the Sisters were moved to compassion, seeing a soul so holy so greatly afflicted in spirit in the exercise of devotion. and the Eucharist: Therefore often the Confessor was compelled to minister sacred Communion to her alone separately, that she might more easily overcome the temptations by the virtue of the present Sacrament. But she had scarcely been comforted by the heavenly food, when again she felt herself more cruelly assailed, the demon directing his efforts so that she should believe she had lost the divine grace, and so Communion was superfluous to her: whence afflicted incredibly, she could think nothing else, than how by sustaining such hard contests she might overcome. Among these things there came into her mind to use a remedy, which the Blessed Virgin had taught her against temptations; namely, that approaching the Mother Prioress she should pray her as fervently as she could, but by a precept of obedience applied she conquers all. that in virtue of obedience she should command, never to deliberate about dismissing Communion or the exercises of the monastery; and that she should observe most accurately the manner of living prescribed by God. In which that the Mother Prioress might satisfy her, she imposed all that on her under a precept of obedience. But it cannot be told, with how great devotion and humility she answered to each particular of the obedience imposed on her. Blessed be God, and she added, As much as with the help of my Jesus I shall be able, I will strive to do whatever thou hast commanded. And so pleasing to God was that solemn sacrifice of subjected will, that afterward he raised her to various raptures, by which amid the temptations her heart was exhilarated and serene.

CHAPTER XXVI

[58] On the 8th of September of the same year 1587 she was assailed by continual apparitions of demons, and most dire tempted in the matter of chastity by the allurements of the senses. The temptations of the flesh being overcome, Mindful therefore what in a similar occasion St. Benedict did, she went into the wood-storehouse, and thorns and sharp splinters being gathered there, she rolled herself naked upon them so long, until the diabolical fire was extinguished. Sometimes she flagellated herself with an iron discipline, and girt her body with a horrible girdle, which she herself had woven for herself of rough hemp, with sharp nails, lacerating her flesh. But when her Mistress had found it, she forbade that she should use it, or any other mortification of this kind without express license: which command of her Mistress she afterward most accurately kept; in their place applying ardent prayers for obtaining the help of God, and placing special confidence in the most blessed Virgin: to whom on the 17th of September deprecating with abundance of tears, that she would make her overcome the temptations of the flesh, without any stain of her virginity, the Queen of heaven appeared surrounded with glory, and rendered her certain, she is given a white veil by the Blessed Virgin. that in a conflict so troublesome she had never offended the divine Majesty; nay because she had spiritedly contended, she had always reported an ample victory. Wherefore with a most white veil she covered her: who immediately felt herself inwardly constrained and bound, in a sign that she should never henceforth be assailed by temptations of the flesh: as also it happened: because thereafter through all the time of her life she was never fatigued in this part, but neither felt any impure imagination.

[59] On the same day there came upon her an ardent fever, with pain of the head and kidneys, Laboring with a continual fever she is variously vexed by the demon, and this lasted her for twenty days: but on that account she never dismissed the exercises of the monastery, but rather was more kindled to the zeal of prayer, to be frequented beyond the wonted manner. Whence sometimes rapt into excess of mind, she learned from the blessed Jesus, that her disease did not proceed from any natural cause, but from the divine will, for his greater glory and her probation. The demon envying her so great a good, and indignant that he could not conquer the virgin, now threw her down headlong from the stairs, now made her fall in the Choir or other places: but the servant of God, suffering all things for the love of Jesus, was thence injured in no part of her body, nay rose always more spirited to further battles. Moreover in her devout prayers, which she poured to God, she often felt herself bitten as it were by venomous serpents: sometimes she seemed to herself to be cut limb by limb: and then by the vehemence of the torment she fell on the earth, nor could move herself thence except after some space of time. But during that continual fever, since she fed only on bread and water, she was so weakened, that daily she was believed to be about to fail: wherefore by the command of the elders she was bidden for three weeks to take foods more apt for restoring the strength of the body, flesh excepted: but afterward, now somewhat more robust, without delay she returned to the former manner of her prescribed food.

[60] That the demons might lead her away from this austerity of life, and is tempted to relax the austerity of life. they ceased not to afflict her with new temptations; and cast into her mind a perplexed ambiguity concerning that she went unshod, and used only one tunic in winter equally as in summer, whether this were according to the will of God. But that they might more easily persuade her it was not, they appeared under the form of strict Nuns, one of whom was clothed in black, the other in white, and said to her; that her manner of living was by no means acceptable to God, nay that he was so offended by it, that if she persisted further in her purpose, she would lose his grace; whence she remained much confused. But the matter being communicated with the Mother Prioress, and a fervent prayer being made, she was rendered secure that this was a diabolical illusion, to draw her back from the life begun. But more and more certainly she learned this from God himself on the Vigil of Saints Simon and Jude, rapt into ecstasy, in which also she received many other divine consolations: by which animated she not only remitted nothing of her fast on bread and water, and of the other austerities; but even intensified the same more, notwithstanding the ardent fever which came upon her at the time of this temptation with most grave pain of the head; passing whole twenty days thus. But she would have persevered even unto the hour of death in the same rigor of penance, had it not been by obedience committed to her by the Father Confessor and the Mother Prioress, that she should somewhat restore her strength with better food, which food however was exceedingly modest and only Lenten: but after a few days she returned to her wonted austerity.

[61] The demon therefore seeing himself to have accomplished nothing by the prior fraud, turned himself to another, whereby he might detract something from the fame of her sanctity among the Nuns. [wherefore the demon his form being assumed attempts to lessen the fame of her abstinence.] For at that time in which she fed only on bread and water, she being in the Chapter to take the Eucharist, he assumed her very effigy; and a certain Religious looking on, who by chance then passed through the kitchen of the monastery, in the same form he approached a cauldron set on the fire, and feigned to eat flesh snatched thence. Hence that Religious much scandalized, could not keep hidden what she had seen, thinking she had seen Magdalene; and the fame soon spread through the monastery, filled her with great confusion: but the demon was frustrated of his intent, by those who had seen Magdalene communicating with the others in the Chapter. Using a similar cunning on another occasion, by night he went into a certain chamber, and thence took away some food: which when it was imputed to the Saint, she bore it placidly, nor by a word excused herself. Nonetheless the diabolical cunning was detected, a certain Novice attesting, that the Blessed one had been the whole night in the oratory of the Novices together with her; which she herself confirmed, asked thereupon by the Confessor.

CHAPTER XXVII, XXVIII

[62] A certain singular favor is not to be passed over in silence, which God did to that blessed soul, on the Thursday preceding Carnival, which the common people call Berlingaccio, and which in the year 1588 fell on the 5th of February. She receives a bundle of Myrrh, that is the Lord's Passion, There was then made in the monastery a devout supplication, to appease the divine justice, lest for so many offenses, by which on such a day it is irritated, it should take due vengeance; when she rapt into ecstasy, saw her heavenly Spouse, in that very manner in which he was shown by Pilate to the Jews, with these words, Behold the man. By which vision suddenly kindled with the desire of suffering something, she said: O my Jesus, why can I not be exposed to all those troubles, mockeries, and indignities, with which I see thee afflicted by these traitors, who show thee to the people? Why can I not take from thy head that piercing crown, which afflicts thee, and put it on my own head, since for me thou bearest it, and sufferest so great pains and torments? After which words she saw, that Jesus, about to satisfy her desire, offered her, as formerly to St. Bernard, a bundle of myrrh, that is of his Passion: wherefore she prayed affectionately the aforesaid Saint, that he would prepare her to receive it worthily, and purify her mind with the blood of Christ. Then one by one she named all the instruments of the Lord's Passion, and stretching her arms showed that she accepted that gift; and her hands joined before her breast in the form of a cross, she said, A bundle of myrrh is my Beloved to me, he shall abide between my breasts. Then she fell on the earth trembling in her whole body, and showed that she was tormented beyond measure: with the sense of his very pains. because (as she afterward related obedience urging it) at that very instant not only interiorly, but also exteriorly she endured the most bitter torments. But she understood at the same time, that her beloved Jesus had done her the grace, that she should have efficacious arms to resist the common enemies, who then more cruelly assailed her. Nor did the heavenly favors stop here: because when God had given her a bundle of myrrh, that is the gift of grief and pain, he willed to refresh her from the pains which she had endured in receiving it, by remunerating her with incomparable joy. she embraces the infant Jesus: For when she had long desired to see Jesus such, as he came forth from the most pure womb of Mary, not only was satisfaction made to her desire, but it was also granted that she should hold the little infant Jesus for some time between her arms. But it is impossible to tell, how great gladness she then bore in her countenance; and how with words most full of affection, and acts of profoundest humility she caressed the heavenly little one, most reverently received: wherefore we leave it to the pious contemplation of devout spirits, who shall read these things. It suffices to say, that strengthened with those great graces, she could henceforth better resist the diabolical temptations. These however grew day by day, since the demon endeavored, she sees and bewails the faults of her whole life. now to kindle in her the desire of worldly honors and dignities, now to precipitate her into desperation, and at the same time to persuade her not to wish to fatigue herself in vain, and to exercise herself without profit in the religious life. Whence it came that in every action of hers she believed God to be offended by her: before whose image when she sometime passed, pressed by extraordinary devotion, she fell on the earth, for the tenderness of moved affection; and in a rapture of two hours the Lord showed her, all the faults and defects, which in all her life she had ever committed. Which vision made her profusely weep, and say: I would gladly go into hell, my God, if only by this it could be brought about that I had never offended thee. But not on that account did the temptations cease: and she on the contrary ceased not to devise new ways for vanquishing the common adversary. So sometime she asked the Mother Prioress, that for her greater mortification her hands should be bound behind her back; and so greatly did this act of humility please God, that immediately he raised her into ecstasy, and for a whole week comforted her with the divine spirit.

[63] Tempted against poverty But the devil envying so great goods, often appeared to her under divers forms, now showing her worldly pleasures, now making the religious state, which is so sublime and noble, seem humble and abject; but chiefly he tormented her concerning poverty. For since, as has been said, she wore only one tunic, she could not endure so great a perfection. But the Mothers, fearing lest so thinly and lightly clothed she could hardly sustain the wintry colds, yet not wishing by commanding a change to disturb her, deliberated in what manner the Mother Prioress might dexterously meet this inconvenience. So on the night of St. John the Evangelist after Matins, the Prioress made her come to the middle of the Choir, and said, that wishing to perfect her more in poverty, she ordered that she should strip herself of her own garment, and put on another to be given her for the love of God, by obedience she is freed. if the other Mothers and Sisters should consent to it. These

consenting and weeping at the sight of so holy an example, the Mother Prioress ordered her to be stripped, and clothed with the tunic of another Sister; saying that this she gave her for the love of Jesus, willing that she should use it, until she should ask it back. This done the diabolical temptation concerning the matter of poverty was vehemently broken, and she likewise felt so great spiritual joy, that rapt into ecstasy she seemed to herself to participate in the delights of the souls blessed in heaven, and adorned with the garment of eternal glory. Moreover she received vivid cognitions, by which she understood, how greatly to be esteemed and how greatly to be loved are the virtues of humility and poverty, by which souls become happy in heaven, and honorable to men upon earth.

CHAPTER XXIX

[64] In the same year 1588 on the Vigil of St. Augustine, when she was occupied in the business of the monastery, She sees St. Augustine in glory and in honor of that Saint together with some Sisters had recited as many Psalms, as there are letters of his name; rapt into ecstasy, she began with great affection to pray God, that he would show her the glory of that Saint, and through his intercession would grant the Sisters of the monastery some grace. Nor were the prayers vain, because immediately she saw (as from her words it was afterward understood) that the Lord through the merits of that Saint communicated to them many spiritual gifts. But in the evening, placed in the Choir after Compline, while Salve Regina was sung, she saw St. Augustine, surrounded with eternal glory: wherefore with eyes fixed on heaven, and full of divine light, she began to address the aforesaid Saint, with admirable fervor of spirit and so great energy of words, that it was impossible for the Nuns to note them. But on the following night, reciting the Matins Psalms with the others, when it had come to their middle, withdrawing to one side, again she was alienated from her senses: and reciting the Office with him she hears Angelic songs. and in a like manner again St. Augustine appeared to her, who finished with her the begun Office; as was sufficiently understood, from this that she said one verse, and was silent at another, while namely she heard it pronounced by the Saint. At the same time she heard also an Angelic melody, and therefore said, How different are these songs from those which we are wont to hear here on earth! The Office finished she began to pray Jesus with most devout words, that he would deign to come and unite himself to her in the most holy Sacrament: and persevering in the rapture, she went to receive Communion in the wonted place together with the others; and on bended knees remained until the Confessor should come, about to give the Sacred Eucharist to the Nuns: and so she communicated not yet released from the rapture: in which she was so inflamed with divine love, that she seemed to melt for tenderness of mind, bringing forth words so ardent and affectionate, that they could have softened a heart however hardened. And so that night was passed in devout contemplations.

CHAPTER XXX

[65] Although the enemy of the human race saw himself laboring in vain, She overcomes the temptation of laying aside the habit, to lead the Spouse of Christ away from her holy life; yet he ceased not by battles time and again renewed to provoke and exercise her. For under the pretext of a greater good he began to persuade her, that she would serve God with a far quieter mind, if the religious garment being laid aside, for the help of the souls perishing in the world, she should return to it. But finding her day by day firmer in her holy purpose, he attempted again to terrify her under a variety of horrible forms, threatening that he would inflict many injuries on her, if she did not consent to his malign suggestion. But she, caring nothing for either threats or injuries, and always more fervent in the service of God, that she might free herself from the temptation of dismissing the habit, on a certain day took the keys of the monastery, and placed them within the hands of the Crucifix, to show, that she wished to obey him alone in keeping the enclosure. Afterward on the night of St. Andrew, chanting Matins with the other Sisters, impelled by a grave temptation that she should injure herself, and of killing herself, she went into the Refectory, and took a knife: which during the ecstasy carrying to the Choir, she ascended the altar of the Blessed Virgin, and gave her the knife into her hands, to obtain victory over a temptation of this kind; then she trod it underfoot in contempt of the temptation. At another time for the same effect she ordered herself to be bound in her cell by the Mother Prioress: and as a reward of so great humility, God called her to divine intellections, and not a little strengthened her for new battles. Yet since the diabolical impulses did not on that account cease, now to pride, now to casting away the habit; she ran suddenly to the Prioress, and before the other Sisters, with her neck constrained by a rope and her hands bound, asked by humble prayer that the religious garment be left her: by which acts of mortification and humiliation she remained victrix. But scarcely had she overcome one temptation, when others graver succeeded. Solicited sometime not to obey the Superiors she was bidden by the Mother Prioress before the others to vow perpetual obedience. or of violating obedience,

[66] Sometime hearing the sacrifice of Mass she was atrociously tortured by the demons, throwing and dragging her hither and thither with great impetus, under the eyes of the Nuns themselves, to whom she was of great compassion. But that she might more profit in the exercise of virtue, she applied herself to the viler and more abject ministries of the kitchen; and showed herself subject and obedient not only to the Nuns, but also to the Lay-sisters, for their help bringing wood, coals, water, nowhere sparing herself, by various acts of humility. as if she had been the most contemptible person of the monastery. It is added moreover that at that time she went unshod and vilely clothed, as the Lord had commanded her: so that it cannot be told how by exercises of this kind she was mortified. She had sometime served the Sisters at table, and had kissed the feet of each one; when alienated from her senses, as a reward of that act, she received from her Jesus a kiss, and merited to see Saints John the Evangelist and Catherine of Siena, who with most tight chains bound the demons. And so a whole three years she persevered, continually fighting, and conquering pride by humility.

* Chapter 47

CHAPTER VII.

The prosecution of similar temptations, and the favors mixed with them.

CHAPTER XXXI

[67] The temptation of dismissing the habit being also overcome with God's help, she was kindled with the desire of putting it on interiorly: and pouring out warm prayers to God on that matter, when on the 5th day of August in the year 1588 she read the Life of St. Didacus, to whom she was exceedingly devout, she was alienated from her senses: and it was known from her words, that the aforesaid Saint showed her a white and beautiful habit, The interior habit being received from the wounds of Christ, received from the side of the Son of God. So she began to double her prayers to her heavenly Spouse, that he would grant it to her; and one by one she named her holy Patrons, again supplicating the Saviour, that since that was the day of St. Albert her Advocate, he would clothe her wholly interiorly, that with greater fervor she might be able to imitate that Saint. So inflamed prayers had their effect: for while she turns her eyes to Jesus Christ Crucified, she saw from his side proceed a most precious tunic, from his right hand a scapular, a girdle from the left, from his head crowned with thorns a white veil, and from the wound inflicted on his neck while he bore the cross a luminous and resplendent mantle. Then impelled by the divine spirit, she leaped upon the little altar, on which the Crucifix stood; and while it looks upon her with fixed eyes, as the exterior is wont to be received by Religious, from her gestures the Nuns present knew, that she was being clothed interiorly with that sacred tunic. Afterward with great affection of love she kissed the wound of the side, from which the garment had proceeded: and from each of the wounds of the Crucifix she received each of the aforesaid things. Moreover the crown, the taper and the crucifix, which are wont to be offered by a Priest to those receiving the religious habit, the Queen of heaven exhibited to her: for this most clearly indicated the words which she then brought forth; and because she kissed a certain image of the most holy Virgin, in the very same manner in which before she had kissed the image of the Crucifix. It was also notable, that she omitted not even the least ceremony, prescribed in the reception of a habit of this kind; only she was silent of the Verses, which are then wont to be sung; as much however as could by conjecture be perceived, she heard them sung by the Angels in paradise; for she said: O how truly you say this: other indeed are these songs than those which are made on earth.

[68] Afterward she received the Communion of the Lord's body from the hand of Jesus himself, She takes Communion from the hand of the Lord. because she had not been able that morning on account of continual raptures to communicate with the other Sisters: but she said, I confess. Lord I am not worthy, &c. and the Nuns present saw that she opened her mouth, and did all things which those communicating do. Then heaped with incredible joy, with affection of devotion, she said; My beloved white and ruddy, Beautiful in form above the sons of men, chosen out of thousands. Grace is poured out on thy lips. He has placed himself in my soul. Dilate my heart, that it may lead every creature to the communion of thy Body and Blood. How good is the God of Israel! And the Crucifix being taken she gave it to the Nuns to be kissed: then the salvation of creatures being commended to the Saviour, and thanks given for so singular a gift, she returned to her senses from the rapture, in which she had spent three continuous hours.

CHAPTER XXXII

[69] In the same year, when about the end of the aforesaid month a little vessel of wine was spoiled in the monastery, She restores spoiled wine to its integrity, then by no means abounding in that place, and by defect of money not easily to be procured, whence various inconveniences arose to the Nuns; it was enjoined under obedience to Sister Mary Magdalene called for it by the Mother Prioress, Sister Evangelista Jucundi, that a fervent prayer being made she should ask of God the restoration of that wine, lest the monastery be affected with loss. Then the servant of God immediately gave herself to prayers: then rapt into ecstasy, she proceeded swiftly toward the place where the wine vessels are wont to be put. But scarcely had she expressed the sign of the Cross over the wine, by the drinking of which a woman with dysentery is healed. when it returned to its former savor, and so the necessity of the monastery was provided for, for some time. At the same instant one of the Nuns was sick, called Sister Mary Angela Santucci, laboring with a vehement dysentery, so that the physicians doubted not a little of her health. But understanding the above-written miracle, she asked some of that wine; and it being drunk with great faith, immediately she felt the evil alleviated: and a little after she found herself wholly whole, with great stupor of the other Sisters. But she even now living attests with an oath the miracle done in her.

CHAPTER XXXIII

[70] On the 3rd day of February in the year 1589, rapt into ecstasy it was granted by God, She sees a soul freed from purgatory, to see the soul of one of the Sisters of the monastery, who after she had been sixteen days in Purgatory, was carried into heaven surrounded with eternal glory: and she understood that she had for three causes been so long excluded from Paradise. First, because being exceedingly skillful in the work of hands, on three festal days she had made certain little things without necessity. Second, because being senior in the Religion

being, she had sometimes from certain human respects omitted to communicate with the Superiors the inspirations, sent to her by God, for the good state of the monastery. Third, because she had been too much loving of her kinsmen. There were also indicated to her three of her virtues, to be carried to heaven. on account of which her pains had been abbreviated. Namely the solicitous care, which she had always had to preserve the purity and simplicity of her Religion; the second charity, bestowed promiscuously on all the Sisters; the third, that she turned any matter to a good end. She saw therefore that that happy soul, rich in merits, was carried to the fruition of the highest good between her Guardian Angel and St. Minias the Martyr, whom that year she had chosen for her Patron: but Mary Magdalene wonderfully exhilarated by the vision of so noble an object, seemed unable to contain herself from following her, desiring to enjoy her beloved Spouse Jesus Christ.

CHAPTER XXXIV

[71] Meanwhile the demon, remitting nothing of his will to assail her, stirred up against her a horrible temptation of gluttony. She is tempted with the vice of gluttony, But although so vile a sin was utterly contrary to her natural inclination, and much more to the purpose which she had of using only bread and water; yet she could not avoid being most gravely instigated, now to take food idly, now to desire such dishes, which although shut up in cupboards, were visibly offered before her eyes. For when she passed through places, where bodily foods were stored, suddenly she saw the storehouses opened before her; and so power being made of taking what she wished, she felt herself tempted beyond measure. But the more she believed that sin to be more foul and unbecoming, the more she was humbled by such a temptation; wont to say to one of the Sisters, that God could not deliver her to the demons to be exercised in a matter more troublesome to her, than was to her the temptation of gluttony. And yet, she said, I am compelled to swallow those morsels, and she conquers. bitter and sweet at once: sweet, because they are mixed with God's permission; bitter, on account of the confusion and pain which they bring. Eating sometime some apple, on the day on which it was lawful for her to feed on Lenten foods, she was so tenderly affected contemplating in its comeliness the divine providence and liberality of the Creator, that she did not perceive its savor by tasting. But by such exercises, and especially by the knowledge of her own infirmity, because so vile a thing as is the appetite of foods moved this battle, by humbling herself more before God, she conquered the diabolical suggestions.

CHAPTER XXXV

[72] Yet these were by no means remitted. For the infernal enemy, seeing her eminent constancy, impelled to desperation, began most vehemently to assail that citadel by desperation; suggesting to her that she was damned, and that on account of her grave sins God had deserted her. Sometime subjoining, that before God she would never find mercy, he urged the begun battle so far, that he incited her to take her own life with her own hands, either by a knife thrust into her throat, or by a noose cast around her neck. But she in acts of this kind, as afterward she related to the Prioress, with copious tears vowed to God, that she would never offend him: nor did the Lord omit in a conflict of this kind to corroborate her with heavenly favors. Therefore on the day of St. Thomas Aquinas rapt out of her senses, she saw his glory, girt with eternal light in Paradise: she sees the glory of St. Thomas Aquinas. and by him (as she narrated obedience compelling) with a certain most sweet and wonderfully odorous liquor were anointed for her the organs of her senses, and her very heart, that comforted thereby she might not be conquered by the enemies. In the same rapture from that glorious Saint she learned, that the aridity of her spirit was still to be much increased; which she could with difficulty believe, because it seemed to be the greatest.

[73] But a little after the temptations began again to beat her, and to press her with so great violence, Solicited against obedience, that when the Prioress commanded her anything, she was often compelled by words to refuse obedience, although her mind was most prompt to perform it; but as soon as she had pronounced it, she protested to God with tears, that she would rather die than not obey her Superiors. So between the hands of the Mother Prioress she promptly renewed her Profession: and the Lord for her swifter progress in virtue, inspired the Superiors, to double her penances and mortifications: which she received and performed with a most joyful countenance, not without an example of illustrious sanctity. Then indeed she was rapt into ecstasy, and anointed for the spiritual contest: which then often at other times, but chiefly on the feast of the Annunciation of that very year happened; when alienated from her senses, for almost six continuous hours she spoke of the incarnate Word, in so sublime a manner, she is confirmed by St. Didacus. that whoever had heard her, would have been rapt into admiration. Moreover she sometimes saw the glory of several Saints in Paradise, and namely of St. Didacus her special Patron, by whom she was often confirmed and instructed to report victory over the diabolical instigations. Yet not on that account was the aridity of spirit less increased in her, nor in the midst of her temptations did she fail for a remedy to recur to the Mother Prioress, and to communicate all things to her: but the demon disturbing her made her often err from the way, and believing herself to go to the Prioress, she found herself in another place. Moreover when she betook herself to the Chapter, there publicly to accuse her defects, she was sometimes so agitated by the horrible blasphemies of the demons, that with them resounding in her ears she could most hardly come thither. But by acts of humility and reverence she overcame the diabolical frauds, and received more spiritual light from God.

CHAPTER XXXVI

[74] Often she kissed the feet of all the Sisters, and sometimes with hands bound behind her back asked of each one by one pardon for her defects. and exercised with various mortifications, At other times before the Mother Prioress or some other Sister discipline was given her; and often being in the refectory she was called by the Superior with raised voice, and was bidden to go round with a little basket, and to beg from the Sisters a morsel of bread for the love of God: then indeed it was commanded her that she should sit on the ground, and so eat the bread received. At other times she was prostrated on the earth, and over her passed all the Nuns: nay even once being in the Choir, she was bidden to be bound to a certain piece of wood with hands turned back. But she with so cheerful a mind received all those mortifications, that when there then came into her mind, how Jesus was scourged at the column; she was immediately rapt in spirit, and spoke things so sublime in that ecstasy, that those hearing wondered exceedingly.

[75] by notable humility she comes off victrix. On another occasion led back into the Choir, she took a very thick rope, with which she bound her hands behind; then she had her eyes veiled, and bound herself to the grates of the altar, that the Nuns passing there might be moved to laughter, and esteem her vile. But it happened far otherwise: for they when they had seen so lamentable a spectacle, there was none who did not feel herself kindled to devotion: and when she was asked by the Prioress, why she had done it; she answered, that she might become more humble and more prompt to obey. Afterward she prayed her with tears poured out, that she would deign to command the Nuns, that, when she was about to approach that altar on account of a certain devotion, they to humble her more should say these words: Sister Mary Magdalene, this happens to thee on account of thy defects; and because thou wishest too much to act after thy own way. The Mother Prioress did what was asked: and Sister Mary Magdalene with so great humility asked pardon of each one, that she softened the minds of all. But after an hour which she had spent in these things, she was released by the Prioress with the fruit of the best example. Meanwhile she had fixed her eyes on a certain image of the most holy Virgin, and was alienated from her senses, and understood from the Lord, that that act of humility had been exceedingly pleasing to him. Therefore a multitude of demons confused surrounded her with a roaring and howling so horrible, that they brought her no small trouble by that deed.

CHAPTER XXXVII

[76] But to the greater heap of affliction, not long after the devil appeared with a terrible aspect, while she was free for prayer. Whence stupefied and terrified beyond measure she grew pale, and calling the holy Archangel Michael from heaven to her aid, Assailed by the demons with a horrible form she said; O Word! O Word: In thee, Lord, I have hoped, let me not be confounded forever. After which words she sighed deeply; and turned to the demon said to him, What dost thou wish of me, O horrible beast? O good Jesus, at the sight of my sins which I behold and of my adversaries, I seem to myself to experience hell. But you, O demons, if you swallow me, you will be compelled also to vomit me up. But while she was afflicted by a vision so horrific, her face became all livid, and for anguish sweat burst forth distilling copiously. Then with impetus she was dashed to the earth, and cruelly dragged: for now she was afflicted on the head against the ground, now her whole body was thrown headlong; whence her face was swollen, so that for several days it had to be tended. Yet she conforming herself to the divine will, subjoined: and direly dragged, When according to thy judgment thou shalt have tortured me, O dread beast, what at last hast thou won? I will bless the Lord at all times, his praise always in my mouth. Then raising herself on her feet, and leaning against a certain altar, again she was most violently prostrated: but she recurring to heavenly help, said, Let God arise, and let his enemies be scattered. But turning herself to the demons, she added: Now you can do no more, than my Spouse permits you. I do not deny that thou art strong, O horrible beast, and that I by myself am infirm and weak: but my Lord is with me, infinitely stronger and more powerful than thou. Do you not reconsider, foolish and ignorant, that I am with my Jesus? Nor can you harm me, do you not understand that by battles so often repeated you make me triumph more gloriously?

[77] the discipline being taken she drives them away, Thence, the discipline being taken in her hands, little by little she drove away the demons from herself twice. For first, seeing herself surrounded by them, she placed herself on the ground, striking on the right and left side with the discipline, and that with wonderful agility and speed: then walking through the whole oratory, in which she then was, she struck the walls and benches, that in this she seemed like the Son of God, when he expelled the sellers from the temple. She saw afterward many of those demons withdraw into various parts of the monastery, to tempt also the other Sisters; but they could not enter the Chapter, on account of the humble and reverent acts which are exercised there. She saw therefore some in the place where the Sisters communicate, and sees them dispersed through the convent to tempt the others. and hear the word of God: who labored much, to disquiet their hearts with earthly thoughts, by which they should be impeded from knowing that wonderful union, by which in the taking of this heavenly food

God joined himself to them. Some she beheld in the workhouse, who impelled the Sisters to work slothfully, and without zeal of relieving the domestic poverty. Others in the refectory tempted the Nuns, that they should take food little devout nor attentive to the reading. It happened also that she on another day rapt into ecstasy, while the divine praises were sung in the Choir, a multitude of demons stood before the door, ready to enter. And now one of them had penetrated within to tempt the spouses of Christ; when the good Mother, kindled with fervor of spirit, as it were flying entered the Choir; and seizing the Cross with her hand, with it expelled all the malign spirits. But although almost every hour she saw many through the convent, intent on leading the Nuns away from the path of Paradise; yet many more Angels were shown her by the Lord, who comforted them to resist generously the temptations.

CHAPTER XXXVIII

[78] Sister Barbara Bassi, a professed Nun, for several years had labored in her whole body, She heals a leper with a certain contagious disease; whence in taking food she suffered much inconvenience, for even the very medicines fell out grievous: so that the physicians promised her very little of life, because her evil consumed her flesh little by little. Several times she had commended herself to the prayers of Sister Mary Magdalene, who in the year 1589 on a certain day approaching to visit her, began to be kindled with so great charity, that she licked her tongue, hands and arms ill affected: then when she had said to the sick one, that she should confide in God and the Blessed Virgin, since she was quickly to be healed, she departed from her. A wonderful thing! Within a few days she was cleansed from her disease, so perfectly, that not even a trace appeared in her flesh. At the same time there was in the monastery a Lay-sister, by name Sister Pace Columbini. To this one one whole side was so deadened by excessive pains, that without any further feeling her flesh could have been cut by thongs. Wherefore despairing of human help, and another's deadened side. she asked Sister Mary Magdalene, that for the love of God she would deign to sign her. The good Mother resisted her a little for humility; and at length goaded by a stronger ardor of charity, three times signed her with the sign of the holy Cross. But it cannot be told how quickly after such a sign that Sister felt herself free from the disease, immediately girding herself to perform the ministries of the monastery: and she even today surviving gives clear testimony to this miracle.

CHAPTER XXXIX

[79] In the same year on the 5th day of June there passed to a better life a certain professed of the same monastery, She sees the soul of a dead Sister carried to heaven, to whom sick Sister Mary Magdalene had bestowed many obsequies of eminent charity, and the body still stood in the church: when she with the other Sisters intent on the common exercises, divinely moved went to the grates of the Chapter, whence the funeral of the dead Sister could be seen. Scarcely had she come there, when she was rapt into ecstasy, and saw her happy soul raised to the joys of Paradise: wherefore she burst into these voices: Farewell, Sister; farewell, blessed soul. Thou goest into Paradise like a most pure dove, but us thou leavest here. O how glorious and beautiful thou art! Who shall be able to explain thy beauty? How short a time wast thou in those flames! Not yet is thy body delivered to burial, and now already thy soul flies up to glory. Now clearly thou knowest, that which when we were still together in the world I told thee, that thou wouldst seem to thyself to have suffered nothing, in respect of that glory, which Jesus had laid up for thee in Paradise. Meanwhile the Lord manifested to her, that that soul, because in this life she had much suffered, and had greatly esteemed the sacred Indulgences, as the merits of Jesus Christ, had remained only fifteen hours in purgatory. But now the body was buried, when Mary Magdalene restored to herself from the rapture, said, that at the same moment in which that was being done, the soul also had been received into the heavens.

[80] About the same time, while she prayed before the most holy Sacrament, and likewise another in Purgatory. there gave herself to be seen by her the soul of another Sister of the same monastery, who for her defects was detained in purgatory. But she saw her (as she related) clothed with a flame-colored mantle, but underneath dressed in a white garment, adoring with great reverence the food of Angels: afterward she understood, that that flame, which surrounded her on every side, and in which she ought to stand one hour daily in the temple adoring the most holy Sacrament, had been given her for a penalty, because she had often neglected sacred Communion. But that the white garment, bringing her much consolation, had been granted her as a reward of her virginity and purity always preserved. Afterward she saw her purified fly up into heaven, in the same year 1589.

CHAPTER VIII.

The favors received from heaven after the five years of Probation completed: the form of life through the rest of her age.

CHAPTER XL

[81] Now almost five years had passed, in which Sister Mary Magdalene was so direly assailed by the temptations of the infernal enemies; when on the day of the Lord's Resurrection, the 22nd of April of the year 1590, in the oratory of the Novices, Toward the end of the five-year temptation, of whom she was then pedagogue, bent on prayers, she was alienated from her senses; and understood that God exacted of her, that she should begin a fast of fifty days up to Pentecost, about to complete the aforesaid five years, in supplement of the defects, all that time among the temptations and afflictions to be borne committed, computing ten days for each year. The license therefore of the Superiors being first had, she instituted a daily fast on bread and water: and although her ordinary bed was nothing else than a hard sack stuffed with straw, yet she by no means took rest upon it, except once a week through the night of the Lord's day; on the other nights she lay on the bare pavement within the aforesaid oratory for a few hours, having near her the skull of a dead person, a cross and an hourglass. the defects being expiated by a fifty-day penance, Then to her wonted exercises of mortification and penance, almost every day she added a rigid discipline, by long flagellation, for which she used a heavy iron chain, macerating her flesh. So she performed to a nicety the divine will, not on account of sins committed from noxious delight or malice, but on account of the least defects, of a love somewhat remitted from time to time among the torments toward God and the salvation of souls; to the confusion of those, who loaded with great crimes, esteem all penance, however small, intolerable.

[82] These things being performed, it pleased her Spouse Jesus to put an end to her so great labors, and even in this life to remunerate her victrix with an incomparable reward. So on the very night of the admirable solemnity of the Holy Spirit, on the 10th day of June in the year 1590, in the Choir with the other Religious celebrating the divine Offices, the hymn, Te Deum laudamus, being begun, she stood alienated from her senses, without speech, until all Matins was finished. Afterward her countenance began wonderfully to grow clear: on the night of Pentecost, and from the words which she brought forth it manifestly appeared, that at that hour she conceived in mind the heavenly ardors of the Holy Spirit: by whose virtue the faculties of her soul were utterly purified; and she pronounced many sentences from the sacred Scriptures with singular devotion, the Saints being present to whom she was singularly devout. Who soon led her out of the den of lions, that is, freed her from the afflictions, by which she had been immersed as in a den whole five years, for her probation; and took away from the demons all faculty hereafter of assailing her. Wherefore full of divine sweetness she said, He has rescued me from the hands of my enemies, and they are confounded. she is freed from the same. I have passed through fire and water, and thou hast brought me out into refreshment. Those most ferocious beasts (she understood the demons) have certain rhapsodies rashly collected, with which they hoped to return to their Prince, and from them to narrate the great gains reported against me; but my Patrons take them from them and tear them, because all things are now purged to me in the blood of my God; and from that very thing, in which they believed themselves to have gained something, they are more tortured: for they return without any victory. But who shall comprehend, O my Lord, how that which seemed to me to be sin, is not sin, but the jubilation and glory of the soul?

[83] Scarcely had she said these things, when still persevering in ecstasy, she turned herself to the Prioress and the Mistress, who were near; and grasping their hands, with inestimable jubilation she said; It has come and passed (namely the time of probation) now therefore help me to give thanks and to glorify God. Afterward she returned to her senses; but scarcely had she restored her body with a little bread and water, when again she was rapt into ecstasy. Then she beheld a great light, and in the midst of it the band of her devout Saints so ordered, that divided into seven pairs they formed a most beautiful procession. These were (for she named all one by one) St. Thomas Aquinas, St. Agnes, St. John the Evangelist, Visited by her 14 Patrons, St. Mary Magdalene, St. John the Baptist, St. Catherine Virgin Martyr, St. Stephen, St. Catherine of Siena, St. Francis, St. Clare, St. Augustine, St. Angelus the Carmelite Martyr, St. Michael the Archangel, and her Guardian Angel: whom then she saw all together approach the eternal Father, and from his bosom receive certain wonderful gifts to adorn her: and they signified, that they were sent to her by her heavenly Spouse, as a reward of the afflictions endured in the five years of the now past probation. Whence heaped with joy she said; It seems to me, my Lord, that thou wishest to remunerate me for my (so to speak) sins: for I seem to myself to have done nothing else than to offend thee. But all things are known to thee.

[84] Then she clearly signified, that her devout Saints came to her, when she said: O my Advocates, she is adorned with heavenly gifts, how greatly you favor me! And so two by two, as was gathered from her speech, they enriched her with various gifts brought from Paradise. For one placed on her head a most beautiful crown, girt with eternal light; another, adorned her breast with a golden chain; a third clothed her wholly with a most white garment; some put on her hands most precious bracelets; some put on her fingers rings of incomparable price: there were finally those who with most excellent gems and heavenly treasures rendered her wholly most shining. She meanwhile with the greatest admiration contemplated the inexplicable beauty of those Saints, and is delighted with their appearance, and finding herself surrounded by them on every side, turned herself now to this, now to that part; nor yet could she be sated beholding the countenances of each, radiant with divine light. Whence sometime addressing them she said: I would wish to see you all at once with one cast of the eye, but I cannot: for if I turn to the right, I do not see those who stand by me on the left; if to the left, I am deprived of the sight of those who stand on the right: and meanwhile I would desire so to behold the beauty of each one,

that I should remove my eyes from no one. She showed afterward by her words, that the same Saints began to jubilate to the Lord, in hymns and canticles and dancings, on account of the victories granted to his Spouse in the time of probation. It was therefore wonderful to see, how she too, applauding her victory. with great comeliness and majesty, by dancing and leaping gave signs of her gladness. Then she began to speak one by one with each of the Saints who were present, and naming them by name to name also the instruments of heavenly music, which they bore in their hands: and her countenance was pleasant and splendid.

[85] Going round the places in which she had been more vexed, Afterward, addressing all that divine band together, she said: I wish to go to all those places, where my adversary attempted to harm me, that I may confound him and all his cunnings there. So first she went to that part of the monastery, in which she had been more assailed; and coming there, by singing and dancing she insulted Satan: and at the beginning addressing him, she began to say, In your contempt, I will keep festival on the Lord's day, but you before him I will mock and prostrate myself at his feet. And immediately she let herself down on her knees, and soon raising herself she said: Of that which has happened to me here, before God, to increase your punishment, I will glory, and thence I will make a crown for my head, and before him I will humble myself. But you infernal monsters, howl and cry as much as you please, she insults the demons, because my soul esteems you no more than butterflies, nor cares now for anything else than to give thanks to God for so great a gift. Then she betook herself to other places of the monastery, and there with a sweet voice she sang, Who shall separate us from the charity of Christ? Tribulation, or distress, or famine? At other times she subjoined, I have counted all things as dung, that I may gain Christ. The Lord is my light and my salvation, whom shall I fear? Finally she went swiftly to the altar of the Blessed Virgin, and to her with great devotion said: O most pure Mary, and commends herself to the Blessed Virgin, I offer thee, not only that purity and innocence which I received when I consecrated myself to thee; but moreover the increase of a greater and purer adornment, which I have now acquired. Receive me therefore, Mary, and preserve me in thyself. Then indeed she returned from the ecstasy: and although she knew herself enriched with gifts so singular, yet with the profoundest humility she bowed herself to the Sisters, who in a very great number had run thither; and so she betook herself to the common occupations of the monastery.

CHAPTER XLI

[86] Nor here was the end of the divine graces: for on the following Monday, the second of Pentecost, For the demons' specters endured, after the most holy Communion rapt into ecstasy, she understood that Jesus wished to reward her with a certain great gift. That is, that henceforth she should have before her eyes the presence of God very sublime, in return for that she had been tortured by the horrible aspect of the demons. And she began thenceforth to see her beloved Spouse: whence at that very instant she was filled with ineffable gladness, and fixing her eyes on him she said: O my Spouse (for henceforth so thou shalt be called by me) the sight of the demons is not so horrible, she is granted the visible sight of her Jesus, but that thine is much more delightful: for thou art, as the Prophet says, Beautiful in form above the sons of men. Just as in no place did the terrific specters of those malign spirits not occur to me; so now always walking or standing, speaking or doing any other thing whatever, I shall see thee, my Beloved. And as they, not only to my mental sight, but often also to the bodily, thrust themselves under divers forms; so thou too, not only to my mind shalt offer thyself present, but also to these fleshly eyes shalt make thyself conspicuous, to recreate and exhilarate me. Then the Lord asked her, in what form she desired to behold him; and she answered: Just as thou art one God in three Persons, so I shall be content to see thee in three manners: namely such as thou wast when thou didst tarry in Egypt, that is in the time of thy infancy: then such as thy mother lost thee in the temple; first as a boy, finally when thou didst suffer. Scarcely had she said these things, when her ardent desire was fulfilled. For soon Christ exhibited himself to her to be seen as an infant, whence superabounding with gladness she said: Behold my little one, precisely such as he was at the age of three or four years. O how wonderful that thing is! so small and yet God. But thy very smallness makes me know thy greatness. O greatness! O smallness of my God! Never shall I be sated with the sight of thee. O little one, O great God! how beautiful thou art and how amiable!

[87] Afterward she saw Jesus in his adolescence; whence filled with greater joy, she subjoined: Behold my Spouse, then as a youth, who just now showed himself to me so very small, now appears as a twelve-year-old, with countenance so comely and so wonderful, that a mild gravity shines in it. O my God, how greatly art thou to be loved by me! how sweet to him who tastes thee! Afterward she passed to the oratory, where prostrate on the earth before the altar of the most holy Virgin, with intense affection she prayed her, that she would diffuse the living flames of divine love in the hearts of each of the Nuns of that place. Nor did prayers so fervent fall vain: for soon she understood, that God on account of them had granted to the monastery many singular graces: whence all glad she returned from her rapture. But scarcely had she refreshed her body with a slight food, when again she was alienated from her senses, finally as a man, as he was when he died. and kindled with the desire of seeing the Son of God, also in the third manner which she had asked. Jesus therefore appearing to her in that form, she beholding him with attentive eyes said, My Jesus, in this flourishing age I shall behold thee, now laboring, now fatigued for me: I shall see thee, I say, in this so beautiful, so gracious age, in which thou didst abandon thyself and endure the most sacred passion: but it will please me well, when I behold thee, such as now thou showest, sitting at the fountain, where thou wast questioning and illuminating. Many other discourses she had with her beloved Lord, when she saw him in the threefold aforesaid form. Moreover in those three days of Pentecost, which for the greater part she spent rapt in ecstasy, there were communicated to her many heavenly secrets, and of the mighty works of God she spoke so sublimely, that it transcended all human intellect. But such things for the sake of brevity are passed over.

CHAPTER XLII

[88] In the year 1590, when D. Augustine, the Confessor of the monastery gravely sick, was believed about to die, inasmuch as already anointed with the holy Oil; She obtains a longer life for the Confessor. this servant of God gave herself to so fervent prayer, that for the good of her Religion the Lord would prolong his life; that the aforesaid D. Augustine, seventy-seven years old, in a short time recovered as great strength, as was needful that the bed being left, on the next solemnity of the Body of the Lord, the Confessions of all the Nuns being heard, he should refresh the same with sacred Communion, with great joy of theirs. But such a prolongation of life much increased in him humility, and promptitude to take care of the spiritual good of the monastery: and to that miracle full faith is made by all those Nuns, who were present at the aforesaid case.

CHAPTER XLIII

[89] In the same year 1590 in the month of September, the blessed Jesus willed to affect his beloved Spouse with a certain very great consolation, She sees the blessed souls of her mother, on account of the wearinesses which in her probation she had endured. For to her rapt into ecstasy he showed the soul of her mother, who fifteen days before had departed from life: who surrounded with heavenly splendor was ascending into Paradise, accompanied by her devout Saints: and by her were given to her three admonitions, namely that she should endeavor to profit in holy humility as much as she could, that she should be a true observer of obedience, and in every business apply prudence. and of a certain pious Priest. But after admonitions so holy left to her daughter, her happy mother raised herself from sight, going to the fruition of the highest good in heaven. Not long after in a like manner she saw the soul of a certain venerable Priest, who for the love of God had spent himself in spiritual exercises, and now enjoyed the heavenly country rich in glory. But she, by these means more and more profiting in virtues, was the more kindled with the desire of acquiring true goods.

CHAPTER XLIV

[90] Since this generous combatant of the Lord had to contend with various temptations; she chose for herself a life, God so directing her, full of mortification and penance: for in all five years of her probation, After a life most severely spent on bread and water, she allowed herself no other nourishment than bread and water. Then for three continuous years, by heavenly admonition, she walked unshod and with bare feet, although for the tenderness of her delicate flesh she could not do this, without extreme pain in the wintertime: and yet, as has been said, for her greater mortification, she was occupied with vile and humble exercises, in which it behooved her to use water, and to do many things under rain and snow, caring nothing for it; and so walking now through the garden, now through other places of the monastery. Whence by the rigid cold sometimes her flesh was split, so that it poured copious blood, and in it were seen atrocious bruises. and with the highest tolerance of cold, Therefore the Sisters compassionating her time and again bound her legs with bandages; but she with a glad countenance, by no means seeking obsequies of this kind, said: Let me suffer for my sins, for so my Jesus desires. She wore a vile and patched tunic, equally in the harshest season of the year as in others: whence she sometime so trembled for cold, that she could scarcely form her voice to speak. Moreover, when the body is wont to be refreshed with sleep, she for the most part was occupied with prayer and excesses of mind: but if she wished to take any part of rest, she did it almost always clothed, lying upon a hard sack or the bare earth. and by the hardness of her bed, Her sleep moreover was very short: for that mind wont in nocturnal hours often to be transformed into God through divine contemplations, could hardly be induced to grant a longer rest to the body however fatigued; and that she might exercise herself more to watching, not only in the time of her probation, but in the whole course of her life, as long as she was well, she wished it to be of her office to wake the Sisters for the morning Office. Often also in the nocturnal silence she was heard to sigh and lament bitterly, or to afflict her flesh with harsh scourges: yet by these penances, the grace of God aiding, she experienced herself made more robust.

[91] The five years of the already-said probation being completed, she was specially illumined by the Lord, that she should know it to be his will, she is bidden to resume her shoes, that she should reduce herself to the common use of the monastery, her little shoes and shoes being resumed: which she promptly performed: yet she abstained always from stockings, except in the two years of her convalescence from a certain grave disease. After the same

probation she also began, by divine admonition, instead of Lenten foods, to use the foods common to the monastery; and on Thursdays to drink wine: but on other days for twenty continuous months she continued to feed on bread and water. For the Superiors, seeing her by austerities of this kind to fail day by day, and fearing lest they should quickly lose so singular a mirror of virtue; had commanded her by holy obedience, that she should fervently entreat from God the grace of living according to the common use: which when she had done, she merited to know the divine will upon that matter, which was, that she should utterly resign herself to the obedience of her Superiors. So it was commanded her that she should use the common foods, and to feed on the common foods, in which she after her manner most promptly obeyed. But she was in this of singular edification to the whole monastery, because she ate most sparingly, and chose for herself the more vile dishes, as if these savored better to her. Yet not on that account did she cease, for clothing, to use the most abject tunic of the whole monastery, except in the two years of the aforesaid convalescence: nor did she cease to lie on a sack stuffed with straw the rest of the time of her life. But when she began to be sick with that disease of which she died, by obedience she was constrained to put under her sick body a mattress. But the disease growing strong, when she could no longer rise from her bed, of her own accord she asked a feather bed to be made for her with linen coverlets; not for the solace of her body, as she secretly explained to some Sisters, but lest she should seem singular, and that she might be esteemed like the others. And in this clearly appeared the divine providence: because her body was so little by little attenuated, that upon a straw sack or a mattress stuffed with wool she could not long have preserved life. In so praiseworthy an institute of life that good Mother persevered up to death, by which (as it is permitted piously to believe) she passed to eternal life, heaped with merits and holy works.

* Chapter 56

CHAPTER IX.

Miraculous cures, things foretold, immense zeal for souls.

CHAPTER XLV

[92] In the year 1591, on the 31st of December, while praying she was alienated from her senses, when there was need to go to Communion, the others communicating the time passed, without her noticing that she had been absent, which before had never happened to her. But the Lord, She heals a Sister at the point of death, who by his divine providence disposes the way of his servants, brought it about that restored to her senses she could receive Communion, together with Sister Cherubina de Rabatta, a Nun gravely sick from an incurable wound. Hence the sick one felt faith excited in her, that, by the intervention of her sanctity, she could obtain health; as also it happened. For scarcely had Sister Mary Magdalene taken the Body of the Lord, when she was alienated from her senses; and approaching the bed of the one lying there, with eyes fixed on her she said, Remember Sister to ask health with me. Which heard, she, who already prepared herself for her last passage, resigned herself to the will of God, and placed in it all her confidence. Meanwhile the good servant of God, signing the wound of the sick one thrice, after a brief prayer departed. A wonderful thing! Suddenly that enormous pain by which the sick one was tortured ceased, and the fever was very much diminished; and little by little she so convalesced who had been given up, that the Physician and Surgeon coming, astonished at a change so unhoped for, unanimously affirmed, that that health was the work of divine virtue, proceeding through the merits of his beloved Spouse. In the same year Sister Mary Benigna Orlandini, and another a leper, a professed Nun, who was gravely in danger from a certain contagious disease, judged by the physicians to be leprosy, and occupying her ears and head and other parts of the body with incredible trouble, seeing herself reduced to that state, several times commended herself to the prayers of that blessed soul. When therefore on a certain morning after Communion Sister Mary Magdalene was rapt into ecstasy, she approached her; and the veils being lifted from her head, she began to lick with her own tongue her head and ears, in which part the evil was graver, with so great charity, that it pleased God to restore in a short time health to the sick one: who even now lives, and makes clear faith of the miracle.

[93] With like charity she ministered to any other sick Sisters in the monastery; She ministers to the sick with special charity, heard sometime to say, that although in her state she lived most content, yet she would believe she had received a special favor, if God had made her the servant of some infirmary; and she added, I would wish to render every possible obsequy to those sick: for I see that I am inept, nor merit to lead souls to the love of their Creator, or to do anything of more excellent work, and therefore I shall hold it pleasing even to minister to bodies. So besides the offices of charity, which she commonly bestowed on all the sick, she took some specially and as it were by obligation to be tended; among whom were two Lay-sisters, one called Sister Caritas, the other Sister Matthaea. Sister Caritas, blind and consumptive, for many years lay in bed; especially to two Lay-sisters. to whom this blessed Mother making herself a servant, made her bed, washed her cloths, and rendered any other ministry however vile: but asked by the Superior, why she served her with so great diligence; she answered, that the Lord Jesus had appeared to her in the form of a poor man, and had said, that, if she wished to do anything pleasing to him, she should minister to him in this his spouse. Sister Matthaea had a wound in her leg, swarming with worms, so putrid and fetid, that it was necessary to keep her in a chamber separate from the others. To her the blessed Mother, besides many other obsequies of charity, served in tending and cleansing this wound from worms and pus; and through excess of charity and humility, and also for the greater mortification of herself, she often applied her mouth to the same wound; and this same Matthaea, not without tears of tenderness and confusion, narrated to the Mother Prioress, Sister Evangelista de Jucundo.

CHAPTER XLVI

[94] In that same year, in which the Lord Cardinal Archbishop of Florence set over the monastery as Governor D. Francis Benvenuti, She foretells a new Confessor who will live 14 years, Penitentiary and Canon of Florence; this servant of God understood, that he would discharge that office precisely half the time, in which the prior Confessor had held it, namely of twenty-eight years. So indeed it happened: for when he had administered his office with great prudence for fourteen years, he passed to a better life in the year 1605, the best example of his virtue left to all, on account of his devotion toward the monastery buried there, that he might more participate in the prayers of those holy Mothers. and the penalty of a neglected vocation. A little afterward Sister Mary Magdalene foretold, that the Lord would call a certain girl, that she should become a Religious in that monastery; who if she did not obey her vocation, would suffer many troubles in the world: and if her mother dissuaded it, she too would be gravely chastised by God. Moreover it happened that the girl neglected to put such a vocation into execution, and therefore lives pressed with many tribulations; but the mother, who had made her pusillanimous, was punished with a horrible cancer, which gnawing the whole body little by little, miserably concluded her life amid the gravest pains.

CHAPTER XLVII

[95] After the five years of the often-said probation, in which she had sustained contests so grave and so troublesome, she remained like a generous combatant, who forgetting things past, that he may please his Lord, boldly offers himself to new expeditions. For she too felt herself so strengthened and animated by the exercise of suffering, that all that she had endured being placed behind her, Kindled with an incredible love of suffering, she dealt with God, that he should not henceforth give her any spiritual delight: and this she asked so ardently, that at length she obtained it. And since the same Lord had promised her, that, in return for the troubles brought her by the diabolical specters, she should enjoy the vision of his divine presence; yet this same thing happened to her without internal taste, but only (as she said) for the refreshment of her past labors. And this clearly appeared, when not long after rapt into ecstasy, the Lord giving her some vivid sense of his presence, she said, Ah! why, my God, dost thou violate the pact, which thou enteredst with me? she renounces all spiritual solace. since for thy love I have renounced all solace, which hereafter I could have. Nay rather she was held by so great a desire of suffering, that she wished not to die so soon, because in heaven nothing would occur to be suffered. And when sometime in the more secret places of the monastery she prayed secretly, having in her hand a very thick taper, from which fell inflamed drops; she let them fall on her bare flesh, upon her arms and legs, so that for pain she could scarcely walk; and this she had in use a long time, for the love of God always wishing to suffer something. Likewise in the harshest winter, when by chance it snowed, she betook herself to the garden barefoot, and bending her knees there persevered in prayer; nay even once it happened that for a whole day she so remained there. She thought nothing else, exercised nothing else, than acts of mortification and humility, always devising new ways of suffering: and therefore, to walk with bare feet, to feed on bread and water, to wear hair-shirts, to use iron disciplines, was only in her vows and price.

CHAPTER XLIX

[96] In the year 1592, when Sister Cherubina de Rabatta, of whom mention has been made above, was anew sick, suffering a fistula in her eye, She heals a sick nun by praying for her, which brought her great torment; and had commended herself to the Blessed Virgin, that from her she might obtain the virtue of patience; on a certain night she felt her face constrained in a moment, and saw Sister Mary Magdalene in royal habit, supplicating the most holy Virgin and her devout Saints, that from the eternal Father by praying they would obtain health for the sick one. After this apparition she felt opened to her the eye, in which she labored, and which now for six continuous days had been closed: and at the same instant she felt so great torment, that she fainted in mind: but a little after restored to herself, she found herself entirely and miraculously healed. But morning being made, when she narrated the whole matter to the holy Mother, and asked whether on the preceding night she had been with her; she answered, that bodily indeed she had not been with her, but that by night between the fifth and sixth hour, she had earnestly commended her health to God. and again placed in her bed. Whence it was known, that that success was to be attributed to a prayer of this kind, since it happened at that very time. Not much time flowed thence, when the aforesaid Nun, again sick, received extreme Unction, awaiting every hour the end of life. Meanwhile she seemed to hear within a voice of this kind: If thou wishest to be whole, enter the bed of Sister Mary Magdalene. The matter therefore being conferred with the Confessor, who then was the Reverend D. Francis Benvenuti, by his consent she was carried in the arms of the Sisters into the bed of the good Mother. A wonderful thing! Scarcely had she been there half a quarter of an hour, when feeling herself wholly free from the disease, she rose

by herself; and gave thanks to God, who deigned to do her that grace through the merits of his beloved Spouse. And this success many of the Nuns, still living, sworn affirm.

CHAPTER XLIX

[97] In the same year 1592, in a rapture she saw on a certain day a most white dove, like that which sent out from Noah's ark, Understanding that a certain one was destined for the monastery, sought where her foot might rest. She understood in it to be represented to her some girl, desirous of taking the religious state, but undetermined as to the place. When she, God directing, had come to the monastery of the Angels, to see whether the order of that house pleased her; at the very moment in which she entered, Mary Magdalene understood, that she was the dove shown her. She saw also the Guardian Angel of that soul, who carried in his hand a ladder, nowhere applying it, on account of the undefined will of the girl. A little after she heard the Lord saying to the Angel, Here fix that ladder, because here I have chosen her. Wherefore Mary Magdalene turned to the girl, who had come up to her, said to her: Your ladder is fixed here, that by it you may be led into Paradise. What I have said, understand, nor omit to choose this monastery, that you may become a Religious; since you desire to fulfill the will of God. The girl then having gone out of the monastery, was so gravely assailed by her parents and kinsmen, she indicates this to her, that one evening being alone in her chamber, she resolved to go to her father, and to permit herself to his will. But in the very attempt of going out of the chamber, she felt herself wonderfully drawn back, so that she could not move forward even one step: but however much she labored, she could prevail nothing. At length recognizing it to be a temptation, she changed her purpose, and from that battle remained victrix of the demons, by the intervention of the prayers of Sister Mary Magdalene: who at that very time rapt in spirit, and confirms her wavering. saw that that girl like a dove was about to fly away from her hands, and therefore sought her salvation with sighs and tears. But when the Nuns desired to be made more certain of this deed, on the following morning they called the girl, and asked what had happened to her the preceding evening: who narrated the matter, in that very manner, in which it had been revealed to Sister Mary Magdalene.

CHAPTER L

[98] This singular spirit burned with so ardent a charity toward the salvation of others, that it can by no reason be expressed. Wherefore when sometime the Lord had shown her a soul placed in his grace, Kindled with immense zeal for souls, she was so recreated by that spectacle, that she was almost consumed with the desire of leading souls to God. Therefore she desired that God would give her many of them, and in fervor of spirit she said: O if it were permitted me to go into the Indies or among the Turks, I would take their little ones; and with so great affection I would teach them the mysteries of the Christian law, that whatever labor, to be placed in that matter, would be the greatest solace to me. But because she could not put this into execution, she takes care for the salvation of the Indians and execrates the heretics, as often as in the morning she gathered the Sisters committed to her care, for manual work or other monastic ministry, wholly intent on the conversion of the Indians, she said to them; Let us offer to God for this end whatever we are about to do today; or, Let us ask of God as many souls, as we shall make steps through the monastery; or, Let us seek as many, as the words we are to recite in the divine Office. But if there was sewing to be done, Let us ask as many as the points we shall fix with the needle. If washing, she bade as many to be asked, as the times the hands should be dipped in water: and finally from any exercise she took occasion of suggesting petitions of this kind. The greatest grief was to her heart to hear heresies so multiplied; and the heretics she called cursed and incarnate demons; likewise venomous tongues, which with venomous words and worse actions endeavored to tear the garment of Christ and the holy Church. But considering their depraved opinions, and the slaughter which they bring upon their own and others' souls; It would behoove, said she, that our souls should be like turtle-doves, always groaning, on account of their blindness. Nor did she feel less the charity grown cold among Catholics, which deploring in a certain rapture she said: What does faith profit him, in whom it works nothing for the good of others? Scatter, scatter it O Word; let it live and burn in the hearts of the faithful, kindled in the furnace of thy heart; that faith may be conformed to works. Alas for me! how many suffer shipwreck of faith! O Christianity! in so many places failing on account of heresies. But why? Because charity is extinguished. Thy faith is likened to the sun, here setting and there rising: but what is the sign of this setting sun? namely the shadows of sins.

[99] she prays fervently for sinners, But that she might obtain from God the bringing back of sinning souls to him, now in the very horror of midnight she made harsh disciplines, girding her flesh with a piercing hair-shirt; now in the more secret corners of the monastery she prayed solitary; now with the most humble acts she supplicated his divine Majesty, that with the sweet thunderbolt of his love he would penetrate the hardened hearts of sinners, and convert them to penance. But especially on the days before Lent, when God's goodness is more offended, she doubled like exercises, spending sometime whole nights in tears and continual lament: and often she was heard to say; I pray, O my Jesus, that thou wouldst grant me as many souls, as steps I am to make today. At other times more kindled with such flames, she dismissed the begun exercise, and prostrate on her knees with tears and sighs sought the conversion of sinners. At other times she seized the Crucifix with her hand, and after she had offered herself wholly to it, she brought forth these words: Thou Lord, didst wish to die on the cross and to give thy blood for sinners: I too would wish, my God, to give my own blood, and pour out my life that they might be converted. Therefore she exhorted the Sisters, to endure any labor whatever for the bringing back of souls: and because Jesus had sometime shown her in a rapture, and prefers works of charity to any raptures. how foul is the soul, which lives immersed in the darkness of sins; she said, that the deformity of such was not unlike to that of the infernal spirits. But gladly, as she said, she would have been despoiled of all the gifts divinely received, that she might grant them to her neighbors; thinking it enough for herself to have a good will of loving God and serving him. Wherefore she often withdrew herself from sweet colloquies with God, that she might be a help to the Sisters: because (as she often attested) she esteemed it more to be able to help others, than to have any excesses of mind whatever. For in these, she said, I am helped by God; in those I help him himself. So indeed she always intended toward that which creatures have spiritual, that she called them by no other name than of souls; as one considering nothing else in them, than their communion with God, and that they were made to his likeness.

CHAPTER LI

[100] Moreover greater signs of zeal toward the salvation of others appeared, when she was in prayer kindled with desires of this kind: whence once she began to say: I see the world today brought into a worse state than it ever was: because there is no longer found either love, or charity, Most solicitous for Priests placed in a state of sin, or affection. I envy the birds of heaven, which can fly anywhere, and bring forth their sweet voice everywhere, renewing their songs without rest. O Word! how I would wish also to go everywhere, and to sound my voice into each one, that I might place that love in the hearts of all thy creatures. After these things she indicated by her words, that she saw a certain Priest, wandering far from the way of God: wherefore she began to supplicate his divine Majesty with so great spirit and words and with so affectionate and copious tears, that she merited to see him in a good state: whence exhilarated beyond what can be told, she burst into these voices: At length, O Word, I see the fruit of my prayers. Yet not by this one soul was the ardor of her charity sated, but the more kindled. Wherefore not content with that, she began to ask God for the conversion also of other Priests, whom she saw defiled with various sins: and this she did, using reasons so devout, she obtains the conversion of several. that they seemed in a manner to convince God, to infuse into those sinful souls the divine light, while they tarried in the darkness of sins. She said sometime; Thou seest, Lord, how necessary those souls are to thee: for if those who are the light of the world, remain in darkness, how much more the other creatures? and if those who are the salt of the earth, become tasteless that they are good for nothing, how shall they be able to season others, O my Jesus? how also shall they be able to teach the way which leads to thee, if they themselves walk the contrary way? She offered then herself to the Lord to bear all the penalties, which those souls deserved, only that they might desist from evil works, and she said from visceral affection: Infuse, my Jesus, infuse thy blood into them: for if I ought to suffer all the penalties of Purgatory, that they might be saved, they would be light to me. Take, I beseech, vengeance on me, and inflict whatever internal and external pains it shall please; for I cannot suffer that there be so great ignorance, where is so copious abundance. O miserable and unhappy me! because I cannot derive all the penalty upon myself. Avenge, O Word! in my person so great ingratitude, so great blindness and ignorance. Finally showing that she had obtained the conversion of such sinners, she said with jubilation, They return therefore to thee like wandering sheep, because all the happy and blessed souls festively prepare themselves for their coming. With these and similar affections of charity she infinitely besought the divine Majesty for the salvation of her neighbors, and of her fervent prayers gathered the wished-for fruits: because often by heavenly benefit she saw souls of this kind, by her intercession illumined by God, return to him with contrite heart and humbled spirit.

CHAPTER LII

[101] If so great was the zeal with which she burned toward the eternal salvation of others; She ministers to the sick with great charity, not less was the charity which she exercised toward her neighbors, in their temporal, whether of body or spirit necessities. Wherefore she endeavored to spend herself for them, especially when any in the monastery was sick: and therefore she often said to the infirmary keepers, that she was not occupied, nor knew how to pray or to hold her mind fixed on God; wishing to indicate, that it would be pleasing to her, if in the ministry of the sick they would use her work. But when satisfaction was made to this her desire, she insisted on it with the highest vigilance. But if the evil of any of them grew heavy, the good Mother relieved her, now holding her upon her arms, especially to the dying, now exhibiting food or any other possible obsequies. But among others memorable was, what on a certain occasion she did. One of the Lay-sisters had been a long time sick, a vein of her breast having burst, and thence sustained enormous pains. When Sister Mary Magdalene had seen this, she took her ministry upon herself

upon herself, and the year passing the sick one died: but it cannot be told, how greatly in this her last passage she labored: for ten continuous nights she persevered in her custody without any rest at all.

[102] A little after another Lay-sister received an incurable and exceedingly fetid wound. Sister Mary Magdalene asked that the care of this one also should be committed to her, and what she asked she obtained. Then indeed with her own hands she wished to medicate the wound, and prays for the dead, and diligently to take away the worms swarming thence; nay even sometimes she applied her mouth to it, as if licking some exquisite food. But she ceased not with most loving words to animate the sick one to bear all things patiently, affirming that she would receive a most copious reward in Paradise. and takes upon herself the pains of some: When afterward such had passed to the other life, she rendered to the bodies all the obsequies, wont to be bestowed on the dead before they are buried. She added continual prayers for their souls; and the whole night taking no sleep, she was occupied with fervent prayer, that they might as soon as possible enjoy eternal glory. She took care also for the same end, that the other Sisters should multiply prayers; and she herself offered herself with most prompt mind to sustain the penalties, reserved to their defects; and that this might be granted her she fervently prayed, and not rarely even obtained it; the Lord for that cause for several days often sending grave torments: which patiently endured, there were shown her afterward those very souls, going to the fruition of heavenly goods.

CHAPTER LIII

[103] On the 22nd day of December in the year 1594, she saw in excess of mind the soul of a certain sinner, she sees also some damned souls. who at that very moment had passed from this life, and was damned to eternal pains. She understood moreover, that that man had not only led a perverse and most foul life, but was on this account especially condemned to the infernal flames, because he had held in no price the treasures of the Church, despising Indulgences and any other graces, wont to be profusely bestowed on the faithful. About the same time she saw another soul, surrounded on every side with flames, and adjudged to the eternal pains of hell by the divine justice. Whence in her whole face afflicted and pale, more than can be told, with tears and sighs she turned to it, and said; Hast thou then become an infernal firebrand? and so quickly are thy delights converted into bitter and everlasting pains? Then looking up to heaven; O God, said she, how little do worldly men understand these things! And so great was the anguish of her heart at that case, that she was a little short of fainting in mind. But these visions (as she herself constrained by obedience related) were shown her by God, that she and the other Virgins of that monastery might be more inflamed to the zeal of souls; and might to the divine justice, for this end, offer frequent prayers and penances.

* Chapter 115 * Chapter 97

CHAPTER X.

The Mistress-ship of the Junior nuns held by the Saint, her zeal, humility, union with God, and purity of mind.

CHAPTER LIV

[104] In the year 1595, by the common vote of the Nuns she was elected Mistress of the juniors; with what zeal she led them to religious perfection, Made Mistress of the juniors, could hardly be fully explained: because by the virtues shining in her they were easily directed to the acquisition of the Evangelical pearl. But in this governance she always gave opportune remedies and fitting counsels, according to each one's need, since she saw through even the more secret thoughts of minds. This manifestly appeared, when she once said to a certain girl; If thou art silent in mouth, be silent also in heart; and what thou thinkest to say to me, keep under silence. Likewise, when another was about to ask of her the faculty for certain exercises from human respect, before she spoke a word, she said; When thou comest to obtain some license, come with pure intention and fervent desire: for God does not esteem sacrifices of this kind in themselves, she sedulously mortifies them, but regards the intention with which they are done. She endeavored also with great diligence, to confirm her spiritual daughters in true virtue, especially of mortification: wherefore when they departed from prayer and other devout exercises, she called them to her, and corrected them concerning their defects. But those whom she had seen in some good action affected with spiritual taste, she mortified before the others more solicitously, saying that in them was found no virtue, because they were moved to impatience by the least thing. Hence it came, that sometimes some one, less skilled in spiritual things, was moved at words of this kind: whom she lovingly correcting, said, Know, daughter, that when thou departest from prayer, thou oughtest to be prepared to receive any reproofs and displeasures by right and wrong; and so to remain firm and stable in God, that no thing can disturb the quiet of thy mind: and this will be the true fruit of prayer and spiritual taste.

[105] especially those more addicted to prayer But that she might exercise them in these things, and instruct them not to rest in a certain internal savor, when they rose from prayer, now she reproved some of them, now she enjoined another of livelier genius some mortification, or a discipline to be done before a companion, wishing all to lay the firm foundations of humility. But of those whom she saw earnestly affected with the study of prayer, now she dismissed some to sleep, now bade her to draw water; but to another she enjoined some exercise contrary to her will, that they might become accustomed to conquer their own choice, and to subject themselves to the power of another. She took care most zealously that they should know, how greatly the three vows ought to be esteemed, by which they had bound themselves to the blessed God in Religion: but especially she exhorted them to obedience, admonishing that they should obey with cheerful countenance and simple mind; knowing that they did not obey a vile creature, but God; nor had given their wills to men, she kindles in them the study of obedience, but to Jesus Christ. But if any trouble, she said, you feel in breaking your will; you show that you have profited little in the love of God, because you will not labor in that thing, by which you can most greatly honor him, by denying yourselves. Grieve, she subjoined, and reckon that day lost, in which you have not somewhere conquered yourselves. In this manner she led them away from their appetites, and with so great sweetness of words bent them to do something contrary to their inclination, that all the labor occurring in this part brought great consolation to their hearts.

[106] Moreover she goaded them with most efficacious words to the observance of poverty, and to the expropriation of any least thing: and of poverty wont to frequent the words of that Saint, who said, Everything that any Religious lacks in this life, is to be given with great usury in the other. She enjoined them, that on any day each one should examine her conscience, and consider whether she had any least little thing, to which she was superfluously affected; and whatever of this kind she should find, she should immediately deprive herself of it for the true love of God. Hence when one had brought to her a praying Wreath, very pleasing to her; first indeed she deprived her of it; then restored it, but on this pact that on any evening she should bring it back to her: stripped of all property. by which exercise the girl so profited, that she best learned to have nothing as her own, but as borrowed from the Religion. At other times, she perceived that a certain one was too much affected toward a book, in which with her own hand she had described some things pertaining to the spirit: that therefore she might render her purer before God, she commanded her to put it into the fire. For the same cause she sometimes bade, that they should exchange garments among themselves: and Know, said she, little daughters, that you cannot long stand in the path of Evangelical perfection, unless first you have become accustomed on any day to renounce a thousand times your comforts: because the exercise of the soul in this life consists wholly in loving and hating; namely in loving God as much as it can, and hating itself: for in this is placed all perfection.

[107] likewise the zeal for souls She persuaded that with all diligence they should guard interior peace, and in this she labored greatly. She wished that they should be most zealous of divine worship; and often inculcated, that in every action of theirs they should have God present before their eyes. She took care also to kindle in her spiritual daughters that intense zeal for souls, with which she herself burned; and therefore she was wont time and again to say, Know, that we ought vehemently to humble ourselves, because perhaps through our negligence many souls descended into hell, who would enjoy eternal glory, and the fleeing of detraction. if we had been fervent in offering the Lord's blood for them. She commanded her juniors, that if any of them had spoken of her neighbor with little charity, in the evening she should not presume to enter the oratory with the others; but should stand at the door until she should assent, and impose a penance; which was almost always, that prostrate on the earth she should suffer her mouth to be trodden by each one. Then she admonished, that when one wished to speak of another, she should first consider her to be the spouse of the Word, the temple of the Holy Spirit, the sister of the Angels: and so she should speak with that reverence, which was due to titles of this kind. She wished altogether, that as often as the Religion indulged some recreation, her daughters should take it cheerfully; nay rather she endeavored according to her strength, that at such a time they should receive no tedium, by which afterward they might be more kindled to seek heavenly goods. With these and other salutary documents instructing the young women committed to her, she so discharged her office, that by all the Nuns everywhere she was named the Rule of living well.

CHAPTER LV

[108] So great a zeal of divine honor burned in her, that (as she herself confessed) a thousand times she had wished to die for it on any day: wherefore sometime weeping she said, A great thing and to confess the truth incomprehensible it seems to me, Burning with zeal for divine honor, that so few are the souls, which esteem the honor of God as is fitting. But especially when she considered, how little diligence everywhere is brought in frequenting the most holy Sacrament of the altar, she seemed to herself to be pricked through with a knife, and she said: I am indeed certain, that even a single Communion, made with true spirit and sense, is apt to lead a soul to a great perfection of life. At other times intent on heavenly thoughts of this kind, she called to her some of the Sisters, she commends devout communion, and whispered to her, Let us pray the Lord, Sister, that he may bestow on us true light, lest we be so cold and as it were frozen in his service, and especially in partaking the food of life: which since it is wholly a flame of love, let us oblige, I beseech, our Jesus, by praying that he would always provide this place a Pastor, zealous of divine honor, and suitably illumined to receive us worthily at the most sacrosanct Table. She had moreover a most ardent zeal in reciting the divine Offices: and therefore, when she proceeded to the Choir, she felt such jubilation of mind, that she seemed to go to a splendid banquet. She took care also that those praises should be paid to God devoutly and reverently: and an attentive recitation of the Office, but if she observed any one more

than usual hastening in them, she received the greatest trouble thence, often saying to the Nuns, that she did not dare to hasten the divine praises as the exterior exercises of the monastery. The offense of God she so felt, and so much grief drew from it, that sometimes hearing mortal sin named, for the trouble which she felt thence, she could hardly contain herself from exclaiming with a loud voice, giving a sign of singular displeasure. Then deeply penetrating the deformity of sin, and the horror of sin. she had conceived so great a horror of it, that it did not seem to her possible, that there could be found a Christian, who with deliberate mind would offend God. But fifteen days before she died, I depart, said she, from this life, and still I cannot comprehend, how any creature can consent to a mortal fault, to be committed against its Creator: whence it most clearly appeared, how greatly she was illumined by God, and how greatly she was zealous for his honor.

CHAPTER LVI

[109] This servant of God was also a clear example of perfect humility: for so lowly did she feel of herself, that she believed herself useful for nothing: and therefore she confessed that it seemed to her sometimes to be said to her by the Superior, Her wonderful humility, Away hence, because thou art not worthy to live among the spouses of Christ: and then she bent herself toward the Prioress, as one who had committed some great offense. Thereupon she let herself down on her knees before her in the presence of the Sisters, supplicating that she would indicate to her her defects. But her humble feeling was greater, when the most holy Sacrament of the altar was to be received: for in that act she often feared, lest the earth beneath should gape open to swallow her; and she said frequently weeping bitterly; I a most vile creature, full of sins, dare to receive the King of glory. And in this fear turning her eyes to heaven, she added: O Lord, help me, and have mercy on me. Afterward with fervent affection she prayed the Sisters, that they would entreat God for her, that the divine justice should not precipitate her to hell. Sometimes also it was necessary that the Confessor should with bland words give her courage to trust the divine mercy. But the estimation, which she had conceived in mind, of the virtue of the other Sisters, was so great, that sometimes she kissed the ground which they had trodden, believing that by their prayers a space of penance had been obtained for her: wherefore she also sought occasions of helping them in their exercises, as some remuneration, as she said, of such a benefit. When she was Superior over others, she always humbled herself more singularly to one of her subjects; then by obedience enjoined, that she should at her own discretion enjoin her a rigid penance: nay even frequently she bade herself to be flagellated by some of them, enjoining however on the same to keep silence about that matter with the others. But they vehemently wondered at acts so humble; especially since she also bade that the same should tell her in the evening some defect of that day, for it asking penance from them.

[110] It happened, when she was Mistress of Novices, that the religious habit was given to a certain devout girl: and her most vile opinion of herself: whom a few days after calling to her, she disclosed to her some of her temptations, with so great humility and so many tears, that she seemed to have committed great sins, and she added: This I tell thee, daughter, that thou mayst know what kind of Mistress thou hast: because had not the Lord called me to Religion, I should have been shut up in perpetual prison, or should not have ended my life except by public justice. Then she subjoined: Pray therefore to God for me, that he may do me grace, that at length I may be saved. Always up to death she wished to have a Sister determined to her, before whom she might accuse herself of her defects, that before God she might be more humbled: on the contrary she hid her virtues as much as she could, nor except most painfully bore it when she was compelled to manifest anything of them. Never did she excuse herself of any error: and when some sinner was commended to her prayers, she was wont with the greatest humility to answer, if God should take his hand from me, there would be no sin so grave and so enormous, which I would not commit. When she heard the grave excesses of others, she examined even her least faults; and instituting a comparison, judged hers to be much greater than theirs, on account of the continual graces received from God. Therefore she betook herself to the more secret places of the monastery, and there with bitter tears and harsh penances afflicted her flesh. Asked sometime dexterously by one of the Sisters, whether so many graces divinely granted, had sometimes not given her occasion of some vain complacency; she answered, that no one can arrogate glory to himself from that which is not his own; how therefore dost thou wish that I should complacently regard myself in these favors, which are wholly from God? And by thoughts of this kind she nourished in herself the virtue of holy humility.

CHAPTER LVII

[111] The union by which she was joined to God was so close, that when she did the exercises of the monastery, union with God through frequent ecstasies it often happened that this devout Mother was alienated from her senses, and with eyes fixed on heaven remained ecstatic. Wherefore when she was sewing, or cutting gold, or painting on paper devout images, even so occupied she was rapt indeed, yet she did not dismiss the begun work; but pursued it in the rapture, even for several hours. But the Nuns, wishing to experience whether she then used her bodily eyes, sometimes veiled these for her or closed the windows: and she, wholly absorbed in God, pursued her exercise, continued to sew, or to make most beautiful works of hands: such as are three surplices adorned with most beautiful works, and very many images, which she made almost wholly thus, using no bodily light. It happened also to her, occupied in the common functions, that she also made bread for the food of the Nuns; even amid manual works: and when she had her hands immersed in the dough, she heard the ringing for sacred Communion: whence lifted above herself she remained in ecstasy, and kindled with the desire of uniting herself to God by the most holy Sacrament, with her arms bare as they were, with the very floury dough in her hands, she approached the place, with the other Nuns to take the divine Food, and by no means perceived, that she had her hands occupied in a work of this kind. Likewise, although she was with the others in the refectory, to take her portion of the food set before her; if she heard the signal of going to the Confessor, so rapt, she ran thither with a little fork and the food itself in her hands; nor knowing herself to do this, she finished with the Confessor that for whose cause she wished to deal with him; so that those present vehemently wondered, as up to this hour several of them surviving sworn attest.

CHAPTER LVIII

[112] How great was the purity of her mind, in all her life it appeared by most clear signs: purity of mind because she never desired anything more than to be made pleasing to God by this virtue. Hence as often as occasion was given, with vivid reasons she inflamed the Sisters to seek out this heavenly gem: and admonished that they should always intend thither in every work, that they might change their very defects into virtues dear to God. And she subjoined, O purity, how great mighty works wilt thou reveal to us in the other life, utterly unknown to creatures, but not to those who seek thee. For there will then appear persons of great example, who in the world were believed inferior to many, and of whom even the name alone excited laughter; but because they were rich in that treasure, others lacking the same; this will show these to be more vile, but will exalt those. Often also with tears and copious sighs she was wont to say, By the balance of purity, my Sisters, God wishes to measure the reward in the other life. Moreover, for the great estimation of that virtue, and right intention commended to all. she frequently repeated: If I believed, that by one single word, brought forth to another end than the honor of God, in which however there should be no offense of him, I could become a Seraph, I would never wish to bring it forth. Whence, if it had sometime happened that she had begun some work from human regard of some end, as soon as she perceived it, she dismissed it; nor pursued it before she had referred it to the purer end proposed to herself. She wondered indeed, if even the least motion or wink of the eye were not referred by souls consecrated to God to that sublime purity of God. On a certain occasion placed among the Sisters, Therefore, said she, we fail in acting with purity, because we have not the love of God. And when one of the Sisters had asked her, how she could acquire this virtue; If thou seek, said she, in every business not to do thy own will, choosing always rather to suffer than to rejoice, thou wilt at length find that thou hast done a work altogether pure, because no regard of thy own comfort has intervened: but the way to such purity, very secure and pleasing to God, is the way of patience. Many other admonitions also she often gave the Sisters concerning the same virtue, which evidently declared her most pure mind.

CHAPTER XI.

The zeal of fulfilling the divine will, of keeping the Rule, of protecting poverty and chastity.

CHAPTER LIX

[113] Wonderful also always was her desire to fulfill the will of God: for she asked no grace more urgently from God, as she herself related, Most intent on fulfilling the divine will, than that placed at the end of life she might have been able to have fulfilled all his good pleasure: and often fixing her eyes on heaven, she said, O Lord, thou knowest that already from my infancy I have desired to please thee: and now, if I knew that it were thy will, that I should descend into hell, of my own accord I would precipitate myself into those flames, to perform thy bidding. Sometime she confessed to the Sisters, that she did not believe there could be found in the whole world an adversity or tribulation so great, which she would not gladly sustain, only by considering it to proceed from the divine will. And therefore she was wont often to repeat: Do you not perceive how great sweetness even this bare voice contains, The will of God? She would have reckoned it a notable fault, to ask anything for herself and others from God more urgently than by simple prayers; wont to say, I rejoice and glory in doing the will of God, but not if he do mine: and therefore, I am more obliged to him, when he does not hear me, than when he grants my petitions. Each one she exhorted to the study of this virtue: For if you desire, she said, in a short time to attain to great perfection, it is necessary that you take care to do all your works to fulfill the will of the divine Majesty: for this holy intention has the virtue of sanctifying them. But pressed by pains, she said: O Sisters, how great losses we incur, because that business is not understood.

[114] she even at its mere mention is borne into ecstasy. Moreover with so great promptitude she performed the will of God, that even at the mere thought of it she was rapt into ecstasy. So among many other occasions it happened, that hearing from a certain Sister said of another, that she was held by a great desire of performing the divine will; Rightly, said she, and by most deserved right; because to do the will of God is a most amiable thing: and in these words she was sweetly

alienated from her senses, and began to go around the convent, exhorting the Sisters to say with her, that the divine will is a most amiable thing. And when at that time almost all had betaken themselves to bed, she yet made them quickly go out of the dormitory to the chapel of the Blessed Virgin, and there likewise affirm, that the will of God is a most amiable thing, and protest that they wished to perform it entirely. Therefore every month she hid herself in some secret place, and there minutely considered whether she had observed those twenty rules, which we have enumerated above as divinely given her: and to that action she spent one whole day, and then with an iron discipline for a whole hour she flagellated herself, because she had seemed to herself more negligent in fulfilling the divine will.

CHAPTER LX

[115] With no less affection she was borne toward the holy Religion: which if she saw injured even in the least matter, Loving the religious Order, she immediately without any human regard manifested it to the Superiors, and fervently asked the more venerable Mothers of the monastery, that with most vigilant care they should intend toward every precept of the holy Religion; Because, if even ever so little, as she said, of the holy institutes were violated, there was offended not so much the Religion itself, as the pupil of the divine eye, inasmuch as it is the house of God, and by him exceedingly beloved. She said moreover concerning the holy Rule, that she would rather sustain any torment, than see even the least ordinance broken: and this she demonstrated by deed itself, as often as any of the common exercises of the monastery, however abject, was to be performed. For then this zealous Mother often awoke at midnight, that she might fulfill it herself; and so the Sisters, to whom it was committed, she greatly commends the Rules might satisfy the wonted order of the house. So asked sometime, why she labored so much; she answered, that she did this to anticipate the time, lest the domestic order be disturbed. But through the whole course of her life she persevered in so holy a labor, especially for the cause of greater humility, when she was Superior over others.

[116] But among the Rules she most greatly esteemed holy silence: especially silence, and often said, that it could not be that any religious soul should taste heavenly things, to whom silence did not savor sweet: but she said it would come to pass that she should always live in affliction and tribulation, because many evils are committed by those who know not how to bridle their tongue. Therefore she always desired with more intense affection, that the Religion might be reduced to that perfection of life, in which it had been constituted by the Saints; and being among the Sisters, she was wont to say, If we intimately comprehended the dignity of our soul, from the most close union which it has contracted with the blessed God, by means of the three solemn vows; just as a rustic girl, taken by a most powerful King to the Royal state, is indignant when anyone introduces mention of her first vileness; and disdains to think earthly things, so we should be indignant at our thoughts, drawing the mind to worldly things; and considering, that we are made spouses of the King of all, to apply our wills to things by no means earthly or corruptible, we should be raised by a certain holy pride to the contemplation of the everlasting riches in heaven. Great injury indeed we do to our soul, while we occupy it in these abject and vile things; since it is apt, by thinking to ascend to the heavenly dwellings of the blessed spirits in Paradise.

CHAPTER LXI

[117] He who perfectly observes holy obedience, St. Gregory witnessing, She prefers obedience to all things; is brought into the possession of all the other virtues: but whatever our devout Mother acquired through it, declares how greatly she flourished in the already said virtue. Never did she either openly or secretly do this, that she should bend the wills of the Superiors to her own; but conformed her will fully with theirs: and whatever they did, she judged rightly done. Whence when sometime it was said to her that it would happen, that often on account of the business of the religion she would be impeded from prayer, and from secret conversation with God; she answered that she believed, that more pleasing to God was any little exercise of the Religion, than even the most sublime contemplation. Hence it came, that when she was rapt to God, if perchance the Mother Prioress should say to her, Sister Mary Magdalene, come at once to such or such an exercise; otherwise not performing even divinely commanded things. she was suddenly restored to her senses, and promptly performed the command of holy obedience. Wherefore desiring more and more to humble herself, she did not even know how to perform those things, which she knew to have been divinely commanded her, except with the good leave of the Superiors: and as is said above, she preferred sometime for many days to crawl on the ground, than even in the least to resist the obedience imposed on her. Never did she behold the person of the one commanding, but acknowledged in her Christ our Lord: nor for any other cause (as she often confessed) did she perform the commands of the Superiors, except because she believed they proceeded from divine authority. She desired also that she could take food, sleep, and any other necessary operation from actual obedience: and so resigned was she to every nod of her Elders, that she would not begin even the least action, unless impelled to it by them. She reckoned a day as it were lost, in which she had not subjected her will to some one of the Sisters: and that she might not lose occasion of this kind, with the greatest humility she obeyed even her subjects. But conversing on this matter with a certain one, she said; If thou desire in a short time and secretly to be enriched with many virtues, do not dismiss this good and salutary exercise, which I esteem to be most efficacious, to bring death to oneself, but life to the soul.

CHAPTER LXII

[118] She was beyond measure zealous of holy poverty: An eminent zealot of poverty, and even before she became a Nun, she was wont to say, I count all things as dung and dust that I may gain Christ. But how greatly she cultivated herself in the same virtue, after she entered the Religion, where it flourishes, cannot be expressed in words. She grieved often that the necessary things were provided for her by the monastery, and profusely wept, saying, I shall die without having observed holy poverty: and therefore she always seemed to herself to possess something beyond the others. Wherefore when the Superiors saw so kindled a desire, they restrained themselves from doing her any pleasures, lest they should affect her with grief, since she was wont beyond measure to rejoice, when anything was wanting to her. When therefore on a certain day she was sitting at table, and through the forgetfulness of the one serving, bread was not set before her, this happened to her most pleasing; and it not being asked she rose from the table, exceedingly content: but constrained by obedience by the Prioress, to declare the cause of that extraordinary gladness; with great humility she answered, she rejoices to experience some lack, that she had been delighted more than at other times in her life, because she had not had bread at table. On the contrary; she greatly grieved, when any of the Sisters kept by her anything superfluous: and she said, that the vow of poverty and particular superfluity did not well agree: therefore she often surveyed her cell, diligently considering whether anything there were less necessary. But it happened that on a certain day there was given her by the Prioress a piece of cloth to mend her garments; but afterward seeing that she did not need it, she made it a scruple to have it; and therefore bringing it back to the Prioress, with tears she accused herself, giving thanks to God, that he had indulged her a space of repenting that matter.

[119] Sometime, more than usual kindled with the love of poverty, and desires to live most needy of all. she looked up to heaven, and said, O my God! why dost thou so goad me, that for thy sake I wish to be poor? since thou seest it is not permitted me, to beg bread from door to door, which would be most pleasing to me: nay nothing in life could happen more joyful to me, than if, my Jesus, thou shouldst do me the grace, that I might die naked upon a cross, just as thou thyself didst die for me. But she sometimes said to the Sisters, I beseech you, what could we repay, if our Lord should do us this grace, that to us about to take food nothing should be given except a little bread? and to us about to go to bed a bed should be lacking? but to us needing to change a garment, this too should be wanting? Indeed, she said, I confess to you, that whoever should do me this grace, to him I would believe I owed all my blood. Ah! let us intimately comprehend that noble virtue, because to him who possesses it God himself will be the reward. At other times she betook herself to the poorer places of the monastery, with the Crucifix in hand; and there prostrating herself on her knees upon the bare ground, with eyes raised to heaven, weeping and sighing she said to the Lord; O happy me, if as much as is necessary for this body were wanting to me: nay rather for refreshment injuries and reproaches should befall me for thy love, O my Jesus. Then indeed I would believe myself in some manner poor. And from this zeal of holy poverty grew in her the love of the Crucifix.

CHAPTER LXIII

[120] The candor of her chastity was so excellent, that she seemed to be not flesh clothed, but an Angelic spirit. By love of chastity And on account of this virtue she obtained very many gifts from God: among which is to be numbered, that in the time of her probation, as is said above, the Queen of heaven conferred on her, when appearing to her she covered her with a most white veil, and promised that in her life she would never henceforth suffer any carnal motion. But most clear indications of this gift appeared, when at the last moment of her life, with serene face she said, that she gave thanks to God, that never in her life had she known what was an act contrary to chastity, nor did she remember to have ever been delighted except in the blessed God: and that therefore she felt nothing, she avoids talk of secular things, bringing greater quiet to herself, than this. But amid the greatest torments she repeated, Thou knowest, my Lord, that my heart desired nothing else than thee. She esteemed it a grave defect to speak of kinsmen or secular things: because, as she said, it seemed to her, that it by no means beseems a Religious, consecrated to God by the solemn vow of chastity, to admit even the least thought in her heart, or to bring forth any word with her mouth, contrary to such a Profession. So she interrupted discourses instituted concerning worldly things, and bent them to heavenly things; yet so dexterously she did this, that she never cut off others' words, or showed herself disturbed. Sometimes she was beheld with the greatest affection to kiss the walls of the monastery; she greatly esteems the enclosure, and asked why she did it, said, May I not, my Sisters, rightly do this, since these holy walls separate me from the unhappy world, and keep for me the secure treasure which I possess, and by means of which my soul is kindled to love Jesus, that I may perfectly enjoy him in the Fatherland? At other times she said, If secular men could comprehend, how great are the delights, which those await in the other life who keep virginity unto death, like thirsty harts they would run together to any most harsh Religions whatever, that shut up in them they might preserve themselves intact and pure: for the denser the hedge with which a vineyard is surrounded, the more secure it is.

CHAPTER LXIV

[121] But although she felt so sublimely of that virtue, she shudders at access to the parlor, and was often made more certain by God, that she would always be kept intact: yet she was always timid, lest she should lose so great a treasure. Therefore as much as she could she fled the grates of the monastery, and the colloquies of seculars however good and holy; and she persuaded the same to the other Religious, saying, Remember that you are consecrated to God, and that it cannot be that a Nun ever approach the grates, but that she needs a greater time than that in which she stayed there to recover the internal peace, which she had before: because the discourses of seculars easily obscure, and besprinkle with dust the lily of chastity. When therefore she saw any of the Sisters, going with cheerful countenance to the parlor; she said graciously in her ear, Thou art not yet wholly ours: for it is of the Nuns of St. Mary of the Angels, to be sad rather than glad, when they are called to the grates. On the contrary, when she perceived all to abhor colloquies of this kind; she was exceedingly delighted, and knew this to be a particular fruit of the most holy Sacrament; and often said, that she would rather spend as many hours in Purgatory, as in the parlor with seculars: nay so great a horror of that place had she conceived, that passing there sometime from necessity, she said, From this place the Spouses of Christ report nothing good; but disturbance instead of rest, and the increase of temptations rather than their relief. And all these things proceeded from the honorable estimation of holy virginity. In the year 1598 on the 29th of October, when a Nun had passed to the other life, leaving after her a great odor of sanctity; the devout Mother present at her death, She sees a Sister glorious in heaven. saw a copious multitude of Angels, which surrounded her, about to conduct her soul into Paradise. But afterward, when for the same the wonted suffrages were made; the servant of God beheld her in heavenly glory, enjoying the highest good, and clothed with a golden mantle as a reward of her ardent charity. Moreover, because that Nun had always proceeded and dealt with her neighbor very sweetly and graciously, she beheld from the mouth of the Saviour transfused into her mouth a certain most sweet liquor, whence she perceived immense sweetness. Sister Mary Magdalene exulted in this vision, both because she had been most familiar with that Sister, and because she saw her exalted in glory, above all, as she said, the Religious of that monastery. Moreover she understood, that she had been only five hours in Purgatory, on account of one very slight defect, namely that she was afflicted, when she saw her neighbor disturbed by her cause. Wherefore so cheerfully she began to discourse of her and of her glory, that she seemed wholly to be dissolved into the jubilation of love. When therefore she had with great faith commended to her both herself and her other Sisters, she returned from the rapture.

CHAPTER XII.

Made Mistress of Novices she instructs them excellently, foretells future things, sees the glory of Blessed Aloysius Gonzaga, cures diseases.

CHAPTER LXV

[122] In the same year 1598, by the common votes of the Nuns she was made Mistress of Novices, and that office she began in the month of October to exercise with the greatest vigilance. Made Mistress of Novices, But she took care, that those about to come to the Religion should be borne to it with more than ordinary desire: and therefore she often tested them; and if she found them goaded by a lively ardor, she set forth to them the statutes of the Order, and said, Consider, O daughters, that she who desires to become a Religious in our Convent, ought never to do her own will, but all things contrary to her appetite. She tested the same also by various mortifications concerning their own judgment: and so sometime she charged two girls, of eighteen or twenty years, publicly to read the alphabet, she explores whose petitions to be received, which little ones are wont to learn. But that she might experience what opinion they had of themselves, she added, These are they, whom the world believes to come with great affection to serve God: O how greatly it errs! Then bidding that from all the Novices they should ask pardon, she notably humbled and mortified them. Sometime she called some one to her, and said; This girl thought that great fortune had befallen us, because we received her in our monastery: but I tell her, that it was great felicity to her to have been received into our number. In these therefore and other ways she tested those coming to the service of God. she informs the received with the best admonitions, But when they were received, she received them with singular affection, and by her great affability so animated them to the divine service, that within a few days she rendered them most observant of the religious order. Then seeing them confirmed in their purpose, with wonderful sweetness she led them to the desire of mortifications and the contempt of themselves, pouring continual prayers for them to God.

[123] Thereupon called to her she said, Little daughters, let God suffice you, nor henceforth care for your parents or any earthly thing: for I affirm to you, that in him you will find all true good and the complement of every just desire. At other times she insinuated to them, that she could compassionate any defect of theirs, except when they spoke ill of their neighbor. She exhorted them, that neither publicly nor privately they should have discourse of the world, but should often examine their own thoughts: whence sometimes questioning them unexpectedly, she said, Where now is thy heart? what dost thou think? and according to the answer given her she rendered a salutary admonition, lovingly praying them, that with all sincerity they should manifest their thoughts, even the most secret. she exhorts to devout Communion, At the same time she added: If you wish, little daughters, quickly to attain to great perfection, take for a master the Crucifix: lend your ears to his words, because he continually speaks to your heart, especially after you have received the most holy Sacrament. Therefore she was wont often to ask them, What did Jesus say to your heart this morning? for from my tender years that thing brought me the fruit of the greatest utility. And indeed she so esteemed the frequency of this Sacrament, that she could not suffer that any of her own accord deprived herself of it, saying, Dost thou not know, what it is, of which thou hast defrauded thyself this morning? or art thou ignorant, that this most holy Sacrament is the most efficacious means of obtaining perfection? and that, if thou knewest how to use this good, in a short time thou wouldst be filled with divine love? Remember that God is immense charity, and wishes to communicate himself to souls through love, by means of this amorous food. Beware lest thou take it from custom, but always approach with actual devotion. Asked sometime, what one ought to think in sacred Communion; It suffices, she said, if you somewhat comprehend that it is God whom you are about to receive: but after you have communicated, offer to the Lord all the works and spiritual exercises, which you are to do that day, in preparation for the following day. She said moreover, that the most apt time, for making progress in the spiritual life, is after Communion; and therefore she would not that her Novices should so quickly pass from the sacred Table to the common exercises of the house.

CHAPTER LXVI

[124] Moreover she often inculcated to them, that they should be diligent in Confession, a solicitous Confession, and most minutely examine their past life; and she admonished that they should use words testifying confusion, that the Sacrament might be more acceptable to the divine Majesty. And therefore when they asked the faculty about to go to Confession, Remember, she said, daughters, that you go to wash yourselves in the blood of Christ. But she wished that thrice in the day they should make examination of conscience; not so much, as she said, that they might confess well; as that they might remove from the midst those defects, which impede spiritual progress. She often commended the divine Office, affirming this to be one of their chief obligations, and therefore that it behooved them entirely to alienate their mind from all earthly care. Wherefore, before they went to the Choir, an attentive prayer, she called them to her, saying: Little daughters, until now you have done human exercises, conversing and discoursing with creatures; but now it behooves you to perform divine duties, dealing with God himself: but often this is lightly thought of, we esteeming divine worship less than our exercises. Moreover, before they began the divine praises, she wished that they should exercise frequent acts of humility, believing themselves unworthy of so noble a duty: but sometimes she said to some one, Dost thou believe thyself worthy, who placed in so holy a society dischargest an office so Angelic? If thou persuadest thyself of this, and the psalmody, thou art indeed in great error: but I command thee, that thou immediately depart from the Choir; and prostrate before the most holy Sacrament, ask greater purity of heart than thou hast to celebrate the divine praises. She admonished time and again, that as often as at Glory be to the Father they inclined the head, they should offer to the most holy Trinity their own life, to be consummated by martyrdom. And it was often noted, that she herself exercising such acts grew pale and was afflicted, so that without horror she could scarcely be beheld; for she seemed as it were to offer her head to the executioner for the faith of Christ, as she manifested from obedience to the Superiors. She considered then, how her Novices chanted; whether they stood composed, whether with eyes downcast? and so sweetly she dealt with them, that at once she was both feared and loved. She took care also so to apportion all things, that no tedium should be created for them: because, as she said, God tarries not in a disquieted heart.

[125] the revelation of temptations If ever any of them was inwardly fatigued with diabolical temptations, she quickly perceived it herself; and of her own accord calling her to her, she gave her courage so dexterously, that her words could console a heart however afflicted. But wherever she saw need, she used severe penalties, and for the greater glory of God she would not remain convicted in any matter, and was wont to say: I wish to see, who can do more, whether God, who is present to me though unworthy; or the adversary, who by tempting hopes to move that soul from good. But that her Novices might be zealous toward holy obedience, she used solicitous and vigilant care; nay therefore she often commanded them certain things by no means consonant with reason, considering what they did or answered. Wherefore when sometime one complained to her, that she could with difficulty pray; Go, said she, blind obedience into the garden to that tree, that thou mayst learn it from it: and diligently listen, what it says. Immediately the Novice obeyed; nor is it easy to tell, how greatly she afterward felt herself kindled to prayer, desiring to spend whole nights in it. At other times, seeing another much tempted, she gave her the knotted little cord which she used, that she should gird herself with it: and soon all temptation vanished. But to other Novices she said, that in obedience they should place all confidence of obtaining any heavenly gifts whatever: and perceiving them sometimes afflicted, Why, said she, do you not cast yourselves on obedience as if dead? For unless you do this, the service of God can never savor to you. She exhorted also, that they should offer their will in sacrifice to the Lord, and constant. promising that thence they would report great solace: nor did she permit, that more than once and again they should reply anything against obedience, for so she affirmed its merit to be lost. But if, she added, you desire to fulfill the divine will; beware lest you draw the will of the Superior

into your own judgment; but endeavor simply to perform her command, for so you will come to great perfection. Finally she so instructed her subjects in the pious exercises of a truly religious life, that those who live today confess, that they then laid the foundation of solid spirituality. To which much profited the frequent experience of the Spirit illumining her and making her see through internal thoughts. She knows hidden thoughts, For when a certain Novice had held a hidden temptation for five months, she herself detected this to her and reprehended it, and admonished her hereafter to hold nothing of this kind concealed. The Novices were wont on account of the narrowness of the Choir to stand outside: when one of these on a certain day was held by a great desire of reciting the Office with the Nuns in the Choir, nor dared to disclose it; the blessed Mother knowing this in spirit, rose from her place; and going to her bade her enter the Choir, much wondering, how it came into the mind of the pious Mother that which she so greatly desired.

CHAPTER LXVII

[126] A beautiful and wonderful case it was, which happened in the same year 1599, By her mere sight she confounds a lascivious young man when Mother Sister Mary Magdalene was Mistress of Novices. Namely, that when one of them had been called to the grates of the monastery by a certain brother of hers, not very commendable for honesty of morals; she, according to the custom of the monastery, joined herself as companion to the one permitted to go there, as her Superior. But scarcely had she come to the grates, when the young man, his sister being saluted, as if driven into furies, rushed away, neither farewell nor any other word being said to his sister: whence she confused with admiration, grieved at so sudden and uncivil a departure of her brother. The mother coming then a little after asked her, whether the brother had said anything to her of such an act; who answered, that the young man had not been able to bear the presence of that Mother, who had come with her: because at one wink of her eyes received, suddenly he felt himself filled within with so great shame, that driven by extraordinary disquiet, he was compelled to depart. Thenceforth moreover his manner of living being changed, he gave of himself nothing but the best examples. and sees through the internal state of others. And indeed this power had the most pure aspect of Sister Mary Magdalene, divinely given her; that (as the Nuns attest, who lived under her governance) it relieved any trouble whatever, on account of I know not what divine splendor proceeding thence; and on the contrary those reprehended or admonished by her, by her gaze were seized with trembling and penance. But she, because by sight alone she so deeply penetrated the minds of others, clearly knowing their present state; called to the grates, in the colloquy of some felt great aversion of mind, in that of others consolation: so that from her truly Angelic countenance her Angelic life could be known.

CHAPTER LXVIII

[127] In the year 1600, after her manner on a certain occasion rapt into ecstasy, She hears the discourses of the absent, she saw the Reverend Father Rector of the Society of Jesus (who then was Father Virgil Cepari) about the middle of the second hour of the night speaking with certain of his Fathers. But it was wonderful, that (as she herself afterward from obedience related) she heard distinctly all the discourse which was carried on among them. And that it was so was ascertained the following day, when the aforesaid Father, as extraordinary Confessor of the monastery, came to hear the Confessions of the Nuns; and she, fearing lest some illusion underlay, narrated to him the whole matter in order and minutely. Which the same Jesuit Father, still living, expressly attests. she foreknows those to be called to the monastery, At various times also she foreknew, divers girls afterward to be received into her monastery, and how devoutly they would live in it: and conferring on that matter with others, she added, that God had destined for this garden plants, which would bear fruit. More particularly however about this very time asked by the same, whether she believed that a certain girl, then existing in the monastery, would there be a Religious; she answered, that she certainly knew it, because so the Lord had revealed to her. Much difficulty indeed in this that girl suffered: nevertheless steeling her mind, and the impediments being overcome, she assumed the religious habit.

[128] Among the witnesses examined in the informative Process to the Beatification, before the Lord Archbishop of Florence, was a Noble matron of Modena, by name Elizabeth Meliorini, She foretells a secret homicide would remain concealed; of a very exemplary life, sixty-four years old, and much devoted to Blessed Mary Magdalene: who sworn asserted, that in the city of Florence a secret homicide had been perpetrated, among persons exceedingly dear to her. But before the one lethally wounded died, she went to the blessed Mother, to commend to her the aforesaid case, that she might obtain a space of penance for the injured one, and the deed remain concealed from the Magistrate. When therefore she called had come to the grates, before the aforesaid matron began to speak, Magdalene rapt into ecstasy, saw the cause and end of her coming, and brought forth these words; Elizabeth, fear nothing, because the most holy Virgin has covered that sin with her mantle; and the blood of Jesus Christ has washed and forgiven it: but tell those (namely those with whom the slaughter had been made) to persevere in faith, humility and charity, because the whole matter is composed. Elizabeth departed exceedingly exhilarated: and all things happened as the Blessed one had foretold. For he who had been injured, a space of penance being obtained, and reconciled to his adversary died; nor ever was the matter brought to the notice of the Magistrate, and among the kinsmen of either party it was composed without difficulty. The same in the same examination testifies, that when there had been narrated to her by certain confidants of hers a case very abominable, an enormous crime in a religious community to be detected and corrected, which had happened in a certain devout congregation of spiritual persons, yet so that the delinquent could not be detected for amendment; she recurred to Mother Mary Magdalene, to commend the matter to her. But she called to the grates, likewise as soon as she came went into ecstasy: and before she had heard a word from Elizabeth, vehemently disturbed, she bore great confusion in her countenance, and exclaimed, that she saw enormous abominations, and felt the stench of intolerable sins; but that it would come to pass that God would reveal the whole matter, and that she (namely Elizabeth) would know who was the person, defiled with that crime; and that the remedy would be provided. Elizabeth was stupefied at these things, and admiring the spirit of the servant of God, gave thanks to her that she so revealed her secrets to her: but she was much confirmed in the opinion of her sanctity, when she saw a little after the delinquent revealed, and the peril of scandal abolished with peace, as the Blessed one had foretold.

[129] When between the Duke of Ferrara and the Church discords were growing, the same noble matron, a peril to befall her traveling, desiring to see the matter composed, as in the same Process she declares, vowed for obtaining peace to visit the Mother of God, who is venerated at Reggio Emilia in Lombardy. To her conferring counsels with herself about this pilgrimage, Mother Mary Magdalene, at the aforesaid grates alienated from her senses, said: On the return see that thou proceed cautiously, because Malatasca (so she called the demon) forges evil for thee; and she admonished her to carry with her the Relics of Saints, and the image of St. Hyacinth her devoted one. Elizabeth did what she was bidden: and when returning she had come to the mountains of Bologna, the horse which carried her, beyond custom frightened with no apparent cause, began to be borne in so headlong a course, that being by no means able to be restrained, it threw off the one sitting behind. Who when she could not free her foot clinging in the stirrup, was dragged over rocks and crags in so miserable a manner, that none of her companions doubted, but that she would be found all torn, and perhaps dead. But she was found by the grace of God altogether unharmed: and remembering that which the Blessed one had foretold, she gave thanks to God and his Saints, whose Relics she carried with her by the admonition of that blessed Mother, to whose intervention also she ascribed her life preserved. Moreover she swore, that on a certain day having to set out from Florence to Modena her country, and her return to Florence with the intention of returning no more to Florence, the Blessed one said to her; You will go and return. Elizabeth consigned herself into the hands of the Lord, and went away, not knowing what cause could persuade her to return. But one year after, by the mandate of the Most Serene Lady the Grand Duchess of Etruria, she was recalled to Florence by D. Irenaea Pica Salviati, the Sister of the Duchess of Mirandola, that she might assist her in an ophthalmia which she suffered. But returning, she found that of D. Irenaea one eye was now wholly consumed, the other ruptured also and black like coal, so that she saw nothing at all, nor had hope of recovering sight. So, and the cure of the blind matron. the aforesaid Lady asking, she approached Mary Magdalene: who bade that the sick one should commend herself to St. Francis, and visit the image of the Annunciation; but both, in honor of St. Francis, should for a year be clothed in gray; and so it would come to pass that D. Irenaea would recover her pristine faculty of seeing. Elizabeth returned, and related what had been commanded her; which both when they had begun to put into execution, within a few days each eye of Irenaea was restored, and the grace received they ascribed to the prayers of Mother Mary Magdalene.

[130] Not rarely also she foretold the deaths of her Sisters. She foretells the deaths of various Sisters. For when there was in the monastery a certain young girl of the family of the Gianfigliazzi, by name Sister Mary Catherine, soon about to make Profession, and enjoying full health; the Blessed one foretold, that she would survive the Profession made only a short time. The prediction had its outcome the sixth month after, when she passed to the other life. But three days after her death, when the Saint prayed for her, placed in ecstasy, she saw her freed from the pains of purgatory ascend into heaven; and at the same time understood another Novice, Sister Mary Innocentia Dati, then well enough, would quickly die; as in fact she was soon made sick, and within a few days died. When another young girl of the same monastery, Sister Mary Benedicta Victoria was not gravely sick; the Blessed one foresaw the disease would grow heavy, and thence she would die: and wishing this indicated to her Sister, there also a Nun, What, said she, wouldst thou say, if thy Sister should die? At which interrogation when she was disturbed, the same Blessed one subjoined: Do not take it ill, but conform thyself to the divine will: which indeed she had to do, because one month thence Sister Mary Benedicta died. To another she foretold, that she would die without the Sacraments. Who consternated by that announcement, brought the matter to the Prioress; but she persuaded her to prepare herself for a death of this kind; nor in vain, because on a certain day a pectoral vein being burst, suffocated her within a few hours in her own blood, nor could she receive the Sacraments of the Church. But while the Blessed one labored with her last infirmity, Sister Mary Magdalene Berti prayed her, that if it should happen that she were called hence by God, she would wish to take her also three days after: because she believed she could not survive, for the great charity with which she

pursued her. There was present Sister Alexandra de Beccuto the Infirmary-keeper, young and vigorous: who hearing the words excipiently said; Do thou, Mother, grant her this grace, that thou take her with thee into Paradise. Then the Blessed one smiling, and turned to Berti; Not for thy sake will I come, said she, but for the sake of Sister Alexandra. And as she had foretold it was done: for one year after this prediction the Blessed one died, and after a two-month period thence spent, Sister Alexandra also closed her life. But significantly at the same time, speaking of a certain Nun with the Mother Prioress, she said these words: Take heed, Mother, because this Sister will shortly die. The Mother Prioress was stupefied at these things, because that Sister then enjoyed the best health: but scarcely had eight days passed, when she was made sick with a grave disease, and on the seventh day of it made an end of living.

[131] Her own death also she foretold; because in her graver maladies hearing the physicians despair of healing her, she often said to the Prioress, and even her own Be secure, Mother, because I shall not die so soon. Moreover, one year before her death, when the physicians urged that without delay she should receive extreme Unction; she answered absolutely, though humbly, that the time was not yet at hand. But in the year 1607 on the 25th day of April there died a certain Nun of that monastery, and its day, called Sister Ursula Vivioli; who as she expired, some of the Sisters soon brought the news to the Blessed one, then lying down for grave infirmity; who answered; And I in the following month on this day shall die. Then one of them, remembering that that year the feast of the Ascension fell on the 24th of May, and believing that the Saint said she would die on that day, said, I would not wish to die on that day; for it will be the feast of the Ascension. But the Blessed one replied, On the day of the Ascension, I shall still be here: and so it happened, for she died the day after the Ascension, that is on the 25th day of May, and certain other circumstances. in that very term of one month elapsed from the prenoted death of Ursula. But a few days before she died, she foretold that a certain Sister would shortly follow her: and asked that she would pray for the recovery of her health, she said it was of the divine will, that she should die: which also on the sixth day after the death of Sister Mary Magdalene happened. To that Novice, whose secret desire of entering the Choir the pious Mother is said above to have satisfied, it happened by turns, on one of those nights, which were the last of the sick one, to watch by her. She went with reluctant mind, because she feared to remain alone by one dying; yet she dared not disclose this very thing, impeded by human respect. But the sick one said to her entering, Sister Angela Catherine (for this was her name) come confidently, because when I die, all the Nuns will be present; as also it was done. With a like spirit of prophecy she foresaw also many other things, pertaining to the good state of the monastery: which however are passed over, lest the narration become too prolix.

CHAPTER LXIX

[132] On the 4th day of April of the same year, rapt in spirit it was granted her to see in Paradise the glory of Blessed Aloysius Gonzaga of the Society of Jesus. she sees the glory of Blessed Aloysius Gonzaga, But astonished at the sight of so eminent an object, she began to speak by intervals in this manner, which the lines here interposed at the spaces of the speech denote. O what glory Aloysius possesses, the son of Ignatius! I would never have believed it, had not my Jesus shown it to me. — It seems to me in a manner, that there is no greater glory in heaven, than that which I see Aloysius to have. — I say that Aloysius is a Saint. — We have in our church Saints (she understood those, whose Bones or Relics were there) who are not endowed with so great glory. — I would wish that I could go through the whole world, and say that Aloysius, the son of Ignatius, is a Saint: and I would wish that I could show his glory to all, that God may be glorified in him. — So great glory he has, because he wrought interiorly. — Who shall ever be able to explain the value and virtue of internal acts? There is no comparison of the extrinsic to the intrinsic. — Aloysius here below placed in the world, on account of the excellence of his interior acts had his mouth open to the gaze of the Word. She wished to say, that that Blessed one loved the interior inspirations, which the Word put into his heart; and as much as he could, he endeavored to put the same into execution. — Aloysius was an unknown Martyr; for he who loves thee, my God, knows thee so great and infinitely amiable, that it is a great martyrdom to him to see, that he loves thee not, as much as he would wish to love; and that thou art not loved by creatures, but offended. — He made himself also of his own accord a Martyr. — O how greatly he loved on earth! and therefore now he enjoys God in heaven, through the fullness of love. — He shot arrows at the heart of the Word, when he was mortal: now when he is in heaven, those arrows rest in his heart, because now he understands and enjoys the acts of love and union (namely the arrows just spoken of) in which he exercised himself. — She saw then that this Saint prayed exceedingly fervently for those, who had spiritually helped him on earth: whence she said; I too wish to devise a way of gaining souls, that if any of them obtain Paradise, she may pray for me; just as Aloysius prays for those, whom he had as helpers in this world. And here she ceased to speak.

[133] and this before the Archbishop she duly testifies. But when the Reverend Fathers of the Society of Jesus had understood, that Mother Sister Mary Magdalene in a rapture had had so great an indication of the sanctity of that their Blessed one, they urgently demanded from the monastery a written copy of what was related above; which was most promptly expedited for them, because those Fathers had always much helped that monastery in spiritual things. And that the whole matter might be held approved with greater authority, they took care that it should be confirmed by witnesses worthy of faith, and duly examined. Wherefore at their prayers the most Illustrious D. Alexander Marco Medici, now Archbishop of Florence, in the year 1606 on the 15th day of April, came to the monastery; and having entered it, the aforesaid devout Mother, who on account of her disease could not raise herself from her bed, he minutely interrogated upon that deed, before the Father Governor of the monastery, and two Presbyters whom he had brought with him, and D. Nicholas Rogetti Notary of the Roman Rota. And the good Mother always with profound humility and reverence answered each interrogation; affirming that true was that, which, as has been said, she had spoken in a rapture concerning the glory of Blessed Aloysius. But it cannot be told, how great bitterness of heart she felt thence; for she had not expected to be questioned about such things: nor was there found a way to console her, so greatly did she shudder that her praises were divulged, and all full of grief she said: Can it be, that a vile creature, such as I am, ought to be noted and written in books, and named in the mouths of men? At length that she might in some way be contented, it was necessary that the Confessor should tell her, that this had happened by the will of his divine Majesty, that his glory in that Blessed one might more resplend.

CHAPTER LXX

[134] In the year 1602 there happened a case, similar to one already related above. When a little vessel of wine had been spoiled, the Nuns recurred to Sister Mary Magdalene. She corrects spoiled wine, Wherefore on a certain morning, after Communion, she approached where that vessel was: and a prayer being made, the wine returned to its natural goodness: as the Nuns with an oath testify, who had been present at the miracle. In the same year Sister Mary Ginori, a professed Nun, was tortured with bitter pains of the stone, which now for three years she had endured: but particularly on a certain occasion, for six continuous days and nights taking no rest, she heals the stone, she seemed to herself to approach the last term of life, because she could no longer bear so excessive a torment. But visited by Sister Mary Magdalene, turning to her, she said: My Mother, I beseech pray the Lord, that he mitigate these pains, that I may patiently endure them; for I greatly fear, lest they bring me to desperation. These things heard, immediately the blessed Mother composed herself to prayer, and suddenly the sick one seemed to fall asleep; but awaking, she found herself altogether whole and free, through the fervent prayer of the servant of God, as she herself with her own mouth with an oath even today testifies. At another time it happened that Sister Mary Magdalene Mori, laboring with sciatica, which for eighteen months had tortured her, so that she could not rise from her bed; while Sister Mary Magdalene on a certain Friday was rapt into ecstasy, amid meditating the mysteries of the Lord's passion, likewise the sciatica felt herself inwardly moved, that if she betook herself to her presence, she would be freed from her disease. So she was led by the Nuns before the devout Mother, still placed in a rapture: and she placing herself on her knees before her, had her side touched, in which she was tortured: and soon, she felt herself freed from all pain, and the infirmity dispelled, which for the rest of the time of her life she never more suffered: as many Nuns still surviving make faith. and a wound in the arm. Likewise when Sister Mary Catherine Chelli for two years had been under the care of the physicians, on account of a horrible wound in the right arm, which open in three places had even cast out a little particle of bone with pus; on a certain day weighed down with more than the usual pains, she recurred to Mother Sister Evangelista Jucundi, that she would help her. Who to her, divinely inspired, answered, that for help she should approach Sister Mary Magdalene. Which when she had done, the bandages being drawn from the arm, she even took out the wound-cloths; and soon the pains ceased, and in a short time entire health succeeded, not without great admiration of the physicians who had tended the sick one. That Nun even now lives, and together with others then present makes faith of the miracle. Besides these and other graces, related in their place, several miracles in the monastery by her merits she wrought, which for the sake of brevity are omitted. It will suffice to say, that there was no Nun there, who did not receive through her prayers some most singular benefits from God. But those who now survive in life, all with an oath affirm and testify the mighty works, which the Lord did in his beloved Spouse.

CHAPTER LXXI

[135] Scarcely had she completed the wonted time in the office of Mistress of Novices, and for another three years had been confirmed in it, Confirmed in the office of Mistress when in the year 1602 a continual catarrh came to her, joined with a vehement cough, which so began to fatigue her, that in a short time she was exhausted of strength. Yet she making little of it, would never depart from the rigor of the life instituted, but rather did more and harsher penances, fearing lest the devil's

it should be cunning, wishing to move her from the proposed severity; and therefore she said, she is exercised with a grave catarrh, O how necessary it is to attend to oneself, because the human sense is so sluggish and pusillanimous, that it esteems drowsiness in doing well to be weakness and infirmity, so far as to indulge itself some rest. But turned to herself she subjoined, I know thee well, nor will I ever do thy will, but I will comply with the divine will. Meanwhile the evil grew heavy daily, and in the year 1603 in the month of April a pectoral vein was burst for her, a pectoral vein being burst she vomits blood. so that she vomited a great quantity of blood through her mouth. Yet she did not manifest this to anyone, fearing to put a new care of herself upon any one. But on the following day, having accompanied a Novice to the grates, she returned to the vomiting of blood; which not being able to conceal, she was bidden by obedience to take to her bed, and to apply some remedy. To this command she indeed then obeyed, but after a little quiet of a few days she returned to her wonted exercises, abstaining from all further remedy, and judging that she could overcome all the difficulty of natural indisposition by heavenly favor, although she herself sometime said, Often with suspended thought I doubt, whether I am the same as before: because before I seemed to myself with determined mind able easily to sustain anything; but now the greater effort I apply, the more weak and prostrate I appear.

[136] Yet the Superiors did not dare, after they had seen in her so great prodigies, to enjoin her by obedience, either to enter the bed, and weakened to the extreme she denies that she will die, or to remit anything of the too great rigor of her life; although they ceased not to ask her: but she on the contrary mixed bitter tears with affectionate prayers to God, that he would not permit her to be seen sick, though she was. In the following month of July again she began to vomit blood; and was brought to that point, that she no more admitted food, and without great weariness could not advance two steps: wherefore then at length she was compelled by the Superiors to take to her bed. She obeyed without any delay (so greatly did she esteem obedience), but because she feared beyond measure, as I have said, lest this should be the cunning of a diabolical fraud, with the greatest grief she took the necessary refections. And in this state she remained up to the second of August with singular patience: when the cough growing more harsh, and convalesces in some measure, again she vomited copious blood, whence the physicians thought she would be suffocated in it: and in this so grave peril she persevered up to the feast of St. Lawrence, when no remedy could be found for staying the gore. There stood at that time around her bed the Sisters, full of mourning; but she gave courage to all, firmly asserting that she would not die, before she had completed the office of Mistress of Novices: which also was done. For a little after somewhat relieved from the disease, and with the others keeps Lent. about the feast of All Saints, she resumed that governance with incredible gladness of the monastery. There returned to her indeed thereupon the bloody vomit, but she made nothing of it; and to the Novices afflicted on that account she said, that they should not fear, for she was certain, that, although she should vomit a whole vessel of blood daily, yet she would complete the time of her office. Nay even, though so ill constituted, she obtained from the Superiors, that it might be lawful for her to begin the Lenten fast of the year 1604, and she prosecuted it up to the Saturday before Passion Sunday; when, a new eructation of more copious blood supervening, she interrupted it from obedience; yet so that with tears she said, that on account of her sins she had not been worthy, to keep Lent with the others: which after eight days she resumed, and brought to an end.

* Chapter 112 * Chapter 73 * Chapter 72 * Chapter 73 * Chapter 112 * Chapter 138

CHAPTER XIII.

The last disease and death of the Saint.

CHAPTER LXXII

[137] On the feast of St. John the Baptist in the year 1604 rapt into ecstasy (this was moreover the last rapture, which became known to the Nuns) she understood from God, In the year 1604 instructed concerning the rest of her life, that henceforth up to death she would be continually sick: whence with cheerful countenance she said, O my Jesus! Dost thou wish that I become like a little infant, nay dost thou wish that I be reborn? And all wondering she subjoined, O how small I must become! so that on account of that smallness these my souls may no more know me. Wishing to say, as afterward from obedience she related, that on account of the disease she would lead a life so unlike the former, that she would seem to be reborn to bear a new cross. But this altogether happened: because thence she labored with so great aridity of spirit, that God seemed to have deserted her. Yet she more kindled to do the will of God, offered herself prompt to any labor whatever, and then was restored to her senses. Meanwhile she completed another three years of her office. the Subprioress is elected: But because the Officials were to be changed, she fearing lest she should be elected to some other duty, (for it had been hinted that this was being done, that, a dispensation in the defect of age being sought, she should be made Prioress) humbly indicated that it would be pleasing to her, if account being had of her extreme weakness, she could obtain some rest; and especially on account of the disease by which she was continually worn: but she said this, not for any solace of the body, but that she might escape prelacy. Yet the Nuns gathered into one, the eminent virtue of that blessed soul being considered, elected her Subprioress of the Monastery in the month of October of the same year. She admitted the duty imposed on her, but with great grief, believing herself inept for the discharge of so great a debt; nonetheless, as she was wholly resigned to the will of God, she quickly composed her mind, and gave a beginning to the duty to be discharged with a singular example. But scarcely had eight days passed, and seized with a fever and fastened to her bed, when it pleased the blessed God to send her a fever, and so vehement a pain of the head, that she was compelled to take to her bed; however much she still found a way, by which she could every morning hear Mass, and be refreshed with the food of Angels: thence returning to her cell, she remained so weak and afflicted, that for feebleness she was believed about to faint. Yet the great devotion toward this heavenly Banquet overcame the infirmity, by which goaded she exposed herself to the same inconvenience daily, so that sometimes at the same time she was seized with an extraordinary fever, nay endured the most bitter pains thence up to death day by day: because since for too great attenuation she could not sustain the body, unless every third hour through the day she were fed, she sustained all that trouble patiently for the desire of communicating. And when sometime she was admonished by the Sisters, that for such a cause she should cease daily to approach the sacred Table, yet daily she rises for Communion, that she might better comfort her body; the good Mother answered: If it seems to you that on account of my unworthiness I ought not to communicate, I will gladly be deprived of that good; but if for other causes you are moved to persuade me this, unless that very thing be commanded me by the Confessor by obedience, I will never do what you persuade, even if I had to die for it: for I am certainly persuaded, that without the help of this most holy Communion I could not tolerate the pains of continual infirmity, and so great desolation of spirit: because I feel that after the reception of this vital Food, I receive new vigor to resist my temptations.

CHAPTER LXXIII

[138] Meanwhile it greatly afflicted her, that she was compelled to remain in bed; because being naturally exceedingly active, she received thence great mortification: she patiently endures the troubles of the disease and she was wont to say, that God could not have sent her a penalty, from which her nature abhorred more, than this. But because she certainly knew this to be the will of God, it cannot be told how cheerfully she endured even the greatest straits. Eight days before the disease invaded her, hearing in the Refectory read the Life of some Saint, who for God had endured much; she was so kindled to suffering, that again most fervently she offered herself to any occasion pleasing to him, forgetful of her past afflictions. For when sometime one Sister said; Mother, and desires to be deprived of all solace: does it not seem to thee that those things were a great cross, which thou didst endure in the five years of thy probation? immediately she answered, that hitherto she had never had such a time, which was of pure and mere patience; because even in that five years she had tasted some heavenly sweetness, which sweetened any pain whatever. But what now I ask of God, she said, is, that he grant me pure suffering, which is mixed with no spiritual taste: and, through the confidence which I have in the divine goodness, I hope, that before death I shall obtain such a grace: for I know that those precious delights of internal tastes, which are so greatly esteemed, in the heavenly fatherland have no place. There remained not frustrated of its effect so kindled a desire of suffering; for the holy Mother was reduced to that point, that in this cross of her infirmity she was made in a manner like her Jesus, when he was afflicted with the most intense pains of his crucifixion. But although for her service the Sisters were prompt and present, yet she received thence no solace; which obtained, saying sometime, that she had a breast capable of nothing else than troubles; and that all that, which formerly was a solace to her, was changed into grief and pain.

[139] Her labors grew and the peril of life increased day by day; yet in her the desire of ever suffering more did not decrease: whence amid the torments, time and again turning her eyes toward heaven, she gave thanks to God, that he had preserved her among the living up to that time, that according to her will she might taste pure suffering for his love. Sometime considering all her members, afflicted with continual torments, she said: I know that my faults are such and so great, that I deserve a greater punishment than this. Moreover for two continuous years, day and night she was so afflicted with the pain of her teeth, that sometimes she was compelled to burst into laments, she is afflicted also with the pain of teeth, when no remedy could be found for relieving her. But so great was that torment, that she could not press her teeth together: and compelled to take food, she was also forced to weep for the vehemence of the torment. The same pain consumed and corroded all her gum, so far, that at length her teeth one by one fell out for pain. and the difficulty of taking food, If ever there came to her an appetite for some thing, she would have esteemed it a notable defect to manifest that defect by any sign: and because a certain noble matron, most devoted to her and the monastery, charity impelling her, had sent some delectable foods, by which the afflicted Mother could in some measure be refreshed; she perceiving this, began to be anguished with no small scruple, and would not taste them. But because there was now found nothing more, which could nourish her, the spiritual Father persuaded her, that she should try them, bidding her to be free from all scruple whatever. She therefore acquiesced,

yet she suffered great trouble in taking foods of this kind: and often she said, that in the time of infirmity nothing else was to be cared for, than that holy poverty should always shine. Therefore, the more exquisitely the dishes were prepared, on which she had to feed, the more affliction and pain they brought her, who always kept her mind fixed on the Life of Jesus Christ, who for the cause of our salvation repudiated all taste and solace. The pains also of the head tortured her more and more daily, but especially on Friday: for on such a day, after the crown of thorns once received from the Lord (as in the second part will be seen) she always suffered the greatest pains.

[140] Moreover from hour to hour she felt her body transfixed as it were with certain darts, with a very atrocious pain: and the cautery, which the physicians had ordered to be made, to relieve her disease in some measure, cruelly afflicted her: for instead of the solace, which it ought to bring, it brought incredible tedium and troubles. Wherefore many times turning her eyes to the Crucifix, she said, My Lord, unless thou give me help and strength, my body cannot endure so great torments. Much trouble also brought her the thought, by which she feared, and with the fear of offending God in these things. lest she should offend God by voices expressive of her feeling, to which sometimes the pain compelled her: and therefore she prayed the Sisters, that for her they would pray God, that she might be able to endure so great troubles without any even the least offense of him. But that thought so vehemently pressed her, that often with profound humility she said to the Governor of the monastery, Dost thou believe, Father, that I can be saved? And when he wondering answered, Why dost thou ask this? the good Mother subjoined, A great thing indeed it is, my Father, that a creature, who has done no good in her life, ought to appear before the supreme purity of God: and again she asked, Dost thou believe, Father, that it will be that I be saved? But in this especially shone her humility, who had lived so holily, and had been enriched by God with gifts so singular.

CHAPTER LXXIV

[141] Because she had asked of God pure suffering, if ever anything happened to her which seemed to have even the shadow of solace, meanwhile she discharges her office as she can, she much feared, lest in it she should offend God, and lest on that account she should have to endure eternal pains. And when sometime it had been said to her by her spiritual Father, that before death she would probably perceive much consolation; This, said she, and consoles others, I do not ask of my Lord, but only patience to bear the pains well: by which so atrociously afflicted, she ceased not according to her power to discharge the office of Subprioress, suggesting opportune counsels to the Sisters coming to her. But when she abdicated it, she nevertheless kept the care of the juniors pertaining to the said office; and with great charity she exercised it, even in bed instructing and correcting them. But it was wonderful, that none departed from her without the highest satisfaction: more wonderful, that she though so greatly afflicted, yet seemed wholly forgetful of herself, when solace was to be given to another. This when it had been noticed by some, they began as a remedy for her pains to represent to her the miseries of others: for then she repressing her own tears and groans, endeavored to appear with a more serene countenance, until she had brought solace to those seeking it. Meanwhile her pains and labors increased daily: and now in her breast she felt as it were a razor cutting her members; now in her head as it were the blows of mallets, and other infinite pains. Wherefore had she not so promptly first offered herself to suffering, nor had so vivid a knowledge of that dignity, which the endurance for the love of Jesus brings; without doubt so great troubles, greater than can be believed, could have wrung from her some words of impatience. But it was a spectacle especially worthy of commiseration, to see a body so consumed, although wonderfully attenuated, that the bones made in the bed as it were great furrows, nor could she be relieved by the Nuns without suffering intolerable torments. Meanwhile there was to be noted her highest purity, when to the Sisters rendering her obsequies of this kind she said; Do you believe, that these touches and motions, which you make to relieve me, in any way offend virginity or modesty? If you believe this, I will force myself, to move myself without your help, or certainly I will remain always in the same place. A sign indeed evident, that, as she had confessed to the Confessor, she had never known or experienced anything contrary to chastity.

[142] and though she often seemed near death, The physicians were ignorant, nor could devise a cause, which could so long preserve a body so constituted, and make it equal to so great torments: and the Nuns themselves altogether wondering often said, that it was impossible for her to survive eight days. Yet those passed, and weeks, and months; so that human prudence remained confounded, and reckoned the matter a miracle; since she was reduced to that point, that the Nuns scarcely dared to enter to visit her, for the horror of so lamentable a spectacle: but when they entered, they could not contain their lament, they lost their speech, nor dared to fix their eyes on her, and often departed without a word spoken. The Father Governor, who every morning brought her the most holy Communion, not rarely considered her fixedly; vehemently doubting whether she had strength enough to swallow the sacred Host, and fearing lest in that very act so devout her life should fail her. Nonetheless thereupon she resumed some vigor, and wished daily to hear the sacred Offices; to which, while they were recited before her bed by two Nuns, she was most attentive, herself even pronouncing some of the Versicles. But daily she offered to God the blood of Jesus Christ, when also before the most holy Sacrament she asked pardon for her errors. and prayed for sinners, for the souls of purgatory, and afflicted persons, and any other necessities commended to her. And when sometime she had understood, that in a certain monastery it had been instituted, that the Nuns gathered in the Choir before the venerable Sacrament, one by one all should ask of God pardon for their offenses; she wished the same to be put into practice in her monastery, nor did she suffer to be absent from such an act; but commanding herself also to be carried thither on her little bed, when her turn had come, all trembling and using words of the greatest humiliation, on her knees she asked pardon of God, and prayed that he would have mercy on her in death: then turned to the Nuns, likewise on her knees she asked to be forgiven the worse examples and scandals given by her; so that she moved all to lament.

[143] At length after five years of so grave infirmities, in the year 1607, May 13, to be fortified with extreme Unction. she was admonished by the physicians to receive extreme Unction: for they judged that beyond two or three days she could not live. But she, as it were presaging her near death, promptly delivered herself to their will, with great humility preparing herself to receive that holy Sacrament. That day in the morning, which was the 13th of May, she had communicated from the hands of the Confessor: to whom also with great fervor she commended the monastery; promising him, that if she were received into Paradise, she would earnestly pray God for it, and for all the Nuns, that in a short time they might see one another again in the kingdom of heaven. She asked then the Prioress, that she would bid all the Sisters to be gathered before her; from whom she asked pardon for her defects and the bad example given, exhorting them to preserve themselves true spouses to Christ Jesus. But among other words of great edification, she gave them thanks, She foretells a longer life for her Mistress, that they had sustained her in their community, affirming herself to have been unworthy of such a place; yet she hoped, that through the merits of the pious Sisters, now translated into the other life, she would be joined to their number, an indulgence of her offenses being obtained. Afterward she humbled herself much toward Mother Sister Evangelista de Jucundo, under whose care she had always lived; giving her thanks for the labors undertaken for her sake, and asking pardon for the defects committed against her; promising that she too would pray for her longer life in heaven, and gives three admonitions to the Sisters: and that for the common good of the monastery God would make her attain the age of her holy Patron; as we have seen done; for she who then was seventy-three years old, lived up to ninety-two, having piously died first in the year 1626. Then she gave the Nuns three admonitions. First, that burning with great zeal of keeping the Rule and Constitutions, they should choose rather to endure anything than to permit their relaxation, and that in the choice of Superiors they should especially intend this. The second, that in every thing they should seek and love religious poverty and simplicity, and forgive her, if by her singular manner of food and clothing, she had given them any trouble, because such had been the will of God. The third, that joined together in charity they should be one heart and one soul; so that each should rejoice more in another's good than in her own, firmly persuaded, that others are fitter than they are instruments of the divine glory. Finally when she had had sung to her the Nicene Symbol, the Preface of the Trinity, and the Symbol of St. Athanasius, she received from the spiritual Father extreme Unction: in which act she herself answered to the Versicles and to the Litanies, nor ever turned her eyes from the sight of the Crucifix, which she continually held in her hand. Then nothing else was to be heard than the sighs and sobs of the Sisters, prostrate around the bed of the excellent Mother and inconsolably lamenting. But after she had received the aforesaid Sacrament, for the consolation which she drew thence she was made serene in her whole countenance, yet she affirms that some days still remain to her. and all pains seemed as it were utterly to have withdrawn from her. Whence turned to the Confessor, she said: I understand, Father, that thou hast purposed tomorrow to visit the Hermit Fathers of Monte Senario: I tell thee to go secure, nor fear anything for me, for returning thou wilt find me alive: meanwhile I ask, that thou commend me to their prayers: because I have much confidence placed in them, that the Lord may grant me grace, by which I may be saved. But when the Governor answered, that on account of her grave infirmities he would not go there; again she said to him: Go boldly, because thou wilt find me alive. So confidence being taken he went whither he had determined, and after three days found her in the same state.

CHAPTER LXXV

[144] The Oil of extreme Unction, as has been said, being received, in those thirteen days in which she survived, she was much fatigued by pains, so that they decreed to gather to bury her; Amid the highest pains, and the little flesh, which remained upon her sick bones, for the magnitude of the torments distilled copious sweat continually, by which not only the coverlets, but the mattress itself was moistened; so that it was necessary to depute two Sisters, who continually assisting should dry her with linen cloths. She nonetheless, wholly intent on the salvation of her soul, only thought, by what new ways assuring her salvation, she might render herself pleasing to the divine Majesty.

[145] But she greatly commended herself to the prayers of the Sisters, who did not neglect, one after another, to bid her farewell and in bidding farewell each to commend their pious desires, she counsels each one well, and to ask this or that grace. Which some considering more attentively, said, it seemed to them that this servant of God, in that her most poor little bed, was like a certain great Queen, within a few days about to go to the kingdom of her Spouse: and she promised all far greater help from heaven, than she had been able to bring them on earth, and said: If I, while I lived, would gladly have spent my life for the greater perfection of each of you, only on account of the love by which I knew you to be loved by Jesus; how much more shall I do this, if by the mercy of God I shall have obtained paradise. Many prostrate on their knees asked pardon for the troubles, created for her by their defects: others approached, and gives thanks to one doing her injury. to ask counsel and light: and she receiving each one kindly, gave each opportune admonitions and solaces: nor was any other speech heard from her mouth, than of God, of death, of paradise, of Evangelical perfection, of the religious order, of love, and of observance. There was however among these a certain person, even in such a moment, not shrinking to affect her with a very grave injury, a few days before her death: which she received with so constant a mind, that with a singular demonstration of benevolence she dismissed that person. But to a certain one of her disciples wondering at this, she said: I did this, Sister, that I might show myself grateful for the benefit received (reckoning a benefit, what had been an injury) and she subjoined: I rejoice indeed, that I did not die before this suffering came to me.

[146] She professes to have done all things from obedience: Although concerning the truth of her revelations she was more than morally certain; yet as her humility made her always live in holy fear, lest there should underlie anything of diabolical illusion; so in those last days she solicitously asked the Father Confessor, whether he believed she had been deceived. But when he had answered, If thou hast followed the lead of obedience, thou oughtest to remain altogether secure, that thou couldst by no means have been deceived; she subjoined: Indeed I do not remember to have ever done anything without obedience, but by it through the Superiors I always simply suffered myself to be led; and in all my other things whatever I had nothing else in mind than God present. Far from her was all fear of death; and therefore the Sisters spoke of it with her most freely, equally as of any other thing: nay even she appeared to be delighted at the mention of it, and to burn with the desire of her near dissolution. But those who that last night assisted her, affirm, that in her countenance they seemed to read most evident signs of internal tranquillity; as also she had testified to the Father Confessor the day before in these words; Know, Father, that there is no part of my body not full of pains, although extremely desolate. but that in my heart I feel great peace. In those same last days, although she was worse than at any other time, yet all bodily solace, even ordered by the physicians, she refused; saying, Jesus on the cross had no solace; and so she desired to imitate him, dying, not only as to the body, but also as to the spirit desolate. Yet that she might perceive a little of at least exterior devotion, she had recited to her by the assisting Sisters, through those days and nights, the Litanies, the Penitential Psalms, the Athanasian Symbol, and other devout prayers. But the sacred Oil being received, she would never, in the few days in which she survived, be deprived of the Communion of the Lord's body.

[147] On the 24th of May understanding that she would die, On the 24th day of May of the year 1607, on the feast of the Lord's Ascension, over her, now almost destitute of voice, were recited the Commendations of the soul, amid the lament and sighs of the Sisters, who surrounded her with a mournful crown. Then turned to the Confessor she asked, when the Viaticum could be given her: and when it was answered her, that satisfaction would be made to her desire after midnight; in that troublesome, but glorious state, she began to speak with so great spirit of heavenly things, that she seemed to be dissolved into the jubilation of love. At midnight the Father returned to her; and to her, what had not been done before, he offered in the form of Viaticum the sacred Communion, before all the Nuns. Having obtained therefore what she had coveted, she asks and receives the Viaticum, she seemed to rejoice, and with the highest solace of soul to resume vigor. But now the term of this fragile life approached, for her aspiring to that crown, which once obtained is never lost. The Confessor therefore was called, at the twelfth hour after sunset, the next day about to expire, that he might be present at her death: and so two hours passed, up to the fourteenth, in psalms and hymns, because she had altogether lost the faculty of speaking. But when it was necessary for the Governor to go to celebrate Mass and to give the Nuns Communion, he departed thence: but while he prepares himself for the Sacrifice, he is admonished that the holy Mother is rendering to God her last breath. The Confessor therefore hung doubtful in mind; and that being disturbed he did not sufficiently discern within himself, which were more fitting; for if he went to the dying one, he could not make Mass and communicate the Sisters. But divine providence suggested to him, that he should bid to be said to her by holy obedience, that she should defer her death, until the Sacrifice being performed he should have given the heavenly Food to all.

[148] Incredible to tell! as soon as a command of this kind was brought to her, she seemed wholly to awake and be comforted: she is bidden to await the Confessor, and she who for many hours now had brought forth no word, sweetly smiling, with glad and clear voice said, Blessed be God. And asking some distilled drink to be given her by which she might restore her strength, she turned to certain Sisters present, and said to Mary Pacifica de Tobalia: I give thanks to God, that he has left me up to the end desolate and without taste. There is solace enough for me in his good pleasure: and again I offer him any spiritual consolation whatever, only that I be saved. While she nourished affections of this kind, the Father returned to her with all the Sisters: who poured around the bed on their knees, grieving and tearful, recited hymns and psalms, that that holy soul, amid the divine praises, so greatly beloved by her, might be received into the heavenly fatherland. At the eighteenth hour of that same day, which was Friday, at which very hour Jesus Christ our Lord had endured greater pains on the cross, and at length she dies in the 42nd year of age. she on the cross of such cruel pains, though with the highest quiet of mind and the least motion of body, closed this mortal life, on the 25th of May 1607, on the feast of St. Zenobius the Bishop of Florence. Her face and flesh, pale with long penance and infirmity, soon after death, changed in appearance into an utterly Angelic whiteness; and especially her countenance, resplendent with wonderful comeliness, breathed devotion to the beholders; and such it remained while it stood above the earth. But so far was it from striking horror into anyone, such as the corpses of the dead are wont; that rather the bystanders attested that they were comforted in spirit, as would happen at the sight of sacred Relics. But her holy soul, like a white dove, surrounded with divine light, and accompanied by choirs of Angels, flew up, as it is fitting to believe, to the bosom of God, to live forever. But Mother Sister Mary Magdalene died forty-one years old, two months, twenty-four days; having spent in Religion twenty-four years, three months, twenty-five days.

[149] O blessed soul, now while thou dwellest glad in that most happy lodging of charity and kingdom of love, She is invoked by the author, pour out I beseech ardent prayers to the supreme Deity for the daughters of thy monastery. Thou didst endure many labors and grave troubles, that thou mightest show them with immense charity the way of true salvation. But if so great was thy love in this miserable and fragile life; now when thou hast passed to the heavenly and art inflamed with a more ardent charity, with how great ardor shall we believe thee kindled in that most happy kingdom, since it was so great in thee among human passions and earthly affections? For the certifying of this no other proof is desired, than that they may experience thy holy help, receiving through thy prayers strength and powers to acquire those virtues, which most conduce to the eternal crown. Permit never that the infernal serpent should with the poison of discord disturb their holy purposes, or in this holy house break obedience, which is the mother of peace. Make that these thy Sisters, consecrated to God, may as much as possible become more zealous for religious observance; for the good state of the monastery, and intend nothing else in mind, than that they may put into execution so many salutary admonitions and commands, which they have received from their Superiors. Confirm them I pray in so kindled an affection toward purity of conscience and interior cleanness, that they may rather choose to expose their life to a thousand deaths, than to stain their soul with impure desires. Kindle in the minds of the Superiors set over them an ardent love of holy poverty, that they may not permit the property of even the least thing to creep in, and so the observance of common life may more flourish, and there may be among them always, as among the Apostles formerly, and the spiritual progress of each Sister. one faith and one heart: nay nor let them be affected toward themselves with superfluous love, but let them be always intent on complying inviolably with the divine will, and on mortifying their own senses, acquiring for themselves in this life a heap of perfect virtues. Nor moreover will I use many words, that for me too, placed in this vale of tears, thou wouldst be willing to pray the eternal God; trusting the promise which thou madest me with so great charity often, when in thy last disease I ministered to thee the most holy Sacraments. Now therefore, O blessed soul, all refreshed by the sweet breath of thy prayers, we hope from God the mercy of coming after this short pilgrimage to the high mountain of Paradise; where girt with eternal light, thou livest glad and joyful, beyond what any human thought, overcome by the greatness of the thing, can comprehend.

CHAPTER LXXVI

[150] Moreover the Sisters, seeing so dear a Mother destitute of life, The body lamented by the Sisters, filled with grief beyond what can be told, were poured out into tears over that blessed body. There stood on one side the Novices, on the other the Junior religious, whom she had governed; as also those who had been under the care of her, holding the office of Subprioress: but all the other Mothers together surrounded the holy corpse, occupied with pious and devout contemplations. And in this so mournful a spectacle now fervent sighs, now miserable sobs were heard, so that no one seeing them could have contained tears. Yet this grief was mixed with spiritual solace: and, as

afterward, comparing their feelings among themselves, each declared—none of them knowing anything of another—that each of them had seemed to herself to be present rather at some devout festivity than at the death of a mortal man. But what is more wonderful, even those who had been less believing while she lived, and somewhat alien from her in mind, at the very instant of her happy passing, marveled that they were wholly changed within, nor did they doubt to proclaim her Holy and Blessed. Nor could the pious Nuns be sated with looking upon and again and again smelling the sacred body, which bore no mark of mortality: so much so that after the customary offices of the obsequies, performed according to custom, when now the corpse, sprinkled with flowers and laid out, stood in the Chapter place, throughout the whole XXV day and the following night, there never failed those who were intent on continuing the psalms and hymns: there were even those who remained unmoved in the place until midnight, and some who passed the whole of that night there wakeful.] But at the twenty-second hour, before the gratings of the church which afford a view into the Chapter, in the presence of all the Nuns, a spiritual sermon was delivered by the Father Governor in praise of the handmaid of God, extolling as many virtues of hers, and the next day exposed in the church, as, acquired by her on earth, had merited a heavenly crown.

[151] On the morrow morning the holy body was exposed in the church, to which, the report of her death being now spread through the city, a numerous multitude of people flocked together: and all strove eagerly out of devotion to obtain some of the flowers strewn upon the body, to kiss the garments, to touch the bier, crying out with a loud voice, Sister Mary Magdalene, blessed and holy; nor could they be torn away thence, desiring to enjoy the sight of a face so devout. Wherefore it was necessary, to satisfy the desire of the pious people, a very great concourse being made, again and again to cover the bier with ever new flowers: but also some persons had to be stationed for the custody of the body itself, lest perchance the people should pluck off something, as in a like case has often happened. But because, on account of the great concourse of the populace, the sacred Offices could scarcely be finished, from early morning until the fifteenth hour of the day the church remained open, giving to all free opportunity of seeing the holy Mother. At length, when some tumult was feared, it was indeed closed; but the doors did not cease to be beaten with continuous blows by those who most insistently begged to be admitted to the benefit of her sight. it is buried with difficulty toward night. Wherefore again toward evening at the twenty-second hour, one of the doors was opened, and lights kindled, that satisfaction might be given to the popular devotion, until the twenty-fourth hour. Then the church was again closed, and that blessed body laid within a casket, clothed in tunic, scapular, and mantle of fine linen, for their greater durability against the gnawing of moths: but at the second hour of the night, it was given to burial behind the high altar, with all the reverence that befitted such a handmaid of God.

[152] * [In the second year after her death, the Governor of the Monastery considered, In the year 1608, on May 17, the body exhumed, how continuous throughout all that time had been the concourse of people to the church, on account of the constant fame of sanctity and of miracles wrought at the invocation of Magdalene; and that the place in which the body had been buried was very damp; for this reason, that it was next to a wall always wet from the dripping that fell from the roof of the church; and on account of a well of water, removed only two ells therefrom; and he felt himself moved to take care that the deceased should be placed in a more seemly and drier place. Having therefore obtained license from the Archbishop of Florence, on the XXVII day of May 1608, which was precisely the anniversary of her deposition, he caused the sarcophagus to be exhumed. When it was opened, the whole body was found incorrupt, to the great astonishment of the Nuns; who knew very well that neither had anything of the entrails been removed, nor any balsam or aromatic spices been applied to ward off corruption. Moreover the sarcophagus was wholly damp, and the very garments; and the waxed cloth stretched over it, whole, it is transferred to the monastery, altogether rotten, was taken away in pieces: yet no stench was perceived, but the members breathed a sweet odor, everywhere unharmed, except that the face and feet had contracted something of blackness, and the tips of the nose and lower lip seemed to have turned to ashes. The Religious ran in procession, about the door of the enclosure, to receive the sacred deposit: and in that very sarcophagus they carried it within the monastery: where, finding all the members not only whole, but even pliable, they clothed them with new garments made of silk, and transferred them into another more seemly casket; until they should make a chest such as they had judged more fitting. This translation, from the former sarcophagus into another casket, and eight days after it begins to distill an odoriferous liquor for 12 years, was followed on the eighth day after by another prodigy. For the body began to distill from beneath the knees downward an oily liquor of most sweet odor, which, tinging cloths in the manner of oil, communicated to them a like fragrance. Since the Nuns knew not otherwise how to collect this liquor, they placed under the legs of the deceased cloths, which, thus moistened, they distributed to devout persons asking for some of her Relics. That distillation lasted altogether twelve years, that is from the year 1608 until 1620, and afterward ceased; the body keeping the same integrity, and pouring forth a most sweet odor from all the members; but most of all about the orifice of the stomach, whence exhales that sweetness which can be compared to no human one. So the Physicians testify, the physicians testify it was done by a miracle in the year 1612 and 25, who in drawing up the Processes, both informative and remissorial, inspected the sacred pledge several times; first in the year 1612, when the aforesaid liquor still gushed forth; then in the year 1625: and all things being accurately examined, they swore that it was incorrupt and without any indication of any opening; affirming moreover, that both that integrity, and the liquor and the odor, were effects of a higher and supernatural cause: which judgment of theirs, after diligent inquiry of the Roman Rota, the Congregation of the Most Illustrious Cardinals set over the sacred Rites approved.]

[153] * [Furthermore from the first day after the burial, the church of the monastery began to be most devoutly frequented by the Florentines: The frequency of those visiting the tomb continues, and many came thither for the sake of prayer, and commended themselves to the deceased, as to a Blessed and Holy one. At the same time the Mothers began to be solicited for Relics of those things which had served the uses of the living woman: and so thereafter the aforesaid church continued to be visited by many for her sake; and not only by Florentines, but also from neighboring places and cities. But chief in veneration she was and is to the people of Lucca, on account of the many and miraculous favors which they daily report received through her intercession. Hence it often happened, that many of them came in troops to the aforesaid church; some also, for greater devotion, having taken off their shoes at the gate of the city of Florence, barefoot: and both they and others always most eagerly sought something of her Relics. and of those asking for relics, They also sent thither a great multitude of Rosaries and Chaplets, to be applied to the sacred body: and, as some of them relate, there were thought to be few houses in their place in which there was not some image of the same Blessed one. The Nuns therefore, seeing so great a fervor of devotion in the people, began in the year 1609 to celebrate with peculiar religion the anniversary day of her passing, with a great concourse of citizens and neighbors. This concourse thenceforth took continual increase, Her Birthday begins to be celebrated, with the intervention of the Most Serene Princes: who not only on that day, but often at other times came, to honor the holy body: as also did Ferdinand Duke of Mantua, passing through Florence: who, not content to have seen it once, returned a second time also. Likewise in some monasteries, namely in S. Dominic of Lucca, and among certain Carmelite nuns at Montferrat, there was such devotion toward Sister Mary Magdalene, that, even many years before the Beatification, they kept her Birthday more festively. And about the same time, by some Nuns at Brussels, action was taken concerning the erecting of an altar to her: and to the same Joannes Baptista Magnani, a sculptor of Parma, bound himself by a vow in the year 1610. In the year preceding, the Life of the holy Mother came forth printed at Florence: and her life to be struck and struck again. and the copies being quickly sold off, the same was again put to the press in the year 1611, with the addition of many ecstasies; and again in the year 1621, a most rapid selling-off always following. By means of this Life, devotion toward Magdalene was spread among very many peoples and nations: therefore it was reprinted at Pavia, and translated into the English tongue by the English Catholic Knight Sir Tobias Matthew and printed in Belgium. It was also translated into the Spanish tongue by Father Friar Marcus de Guadalaxara, a Discalced Carmelite Priest at Saragossa in Aragon, Chronologer of his Royal Majesty. Thus God published and made manifest the sanctity of his humble handmaid, who so greatly always strove to remain unknown to human eyes: whence no other conclusion can be formed than that of the Savior, He who humbles himself shall be exalted.]

* Chap. 140

* Chap. 140

* Chap. 143

* Chap. 141

* Chap. 142,

* Chap. 144

* Chap. 149

PART THE SECOND

Containing certain singular favors granted to his beloved handmaid by Jesus Christ.

PROEM.

Hitherto, in the first part of this work, we have described the Life and death of the Venerable Mother Sister Mary Magdalene de' Pazzi: but because, as we have already indicated elsewhere, The argument of this part. it pleased us to omit some of her ecstasies; which, being somewhat too long, could have bred weariness in the reader; it seemed good to gather them again in this second Part, as those which contain certain principal favors which God did to this blessed soul while she lived. Besides, since they require the particular attention of the reader, separated from the Life they seemed able to be read more easily, when they did not interrupt the course of the history, more strictly drawn out. Not for that reason, however, has the order of times been neglected by us, in which the several things happened: so that, although related out of their place, they may nevertheless conveniently be referred thither, and the reader be rendered more secure of the historical truth. This admonition also I would have, that the lines, here and there interposed by the typesetters, denote the space of time which Sister Mary Magdalene again and again interposed in her words. For the rest, we are certain that, just as from the things contained in the first Part each one will feel kindled in himself living sparks of devotion; so also, reading this second, he will be the more inflamed to praise God, so liberal toward his servants, and to serve him by actions more pure and holy. May He himself be our helper unto both.

DISTRIBUTION OF THE CHAPTERS.

I. Of the raptures which she had every morning for forty days, after her Profession, having received the most holy Sacrament.

II. In ecstasy she discourses of the incarnation of the Word and the purity of the Blessed Virgin: and in the same fervor of devotion, S. Augustine appearing to her, inscribes on her heart in letters, The Word was made Flesh.

III. Jesus Christ shares with her the pains which he sustained dying on the cross.

IV. As she meditates on the Passion of the Lord, the sacred stigmata are imprinted on her by Jesus in her soul, and there are communicated to her in the same rapture also other excesses of spirit.

V. In an ecstasy of twenty-six hours, she becomes partaker of the pains of the most holy Passion.

VI. The gravity of the people's sins being shown to her by the Lord, she is vehemently afflicted: then, in the presence of S. Augustine and S. Catherine of Siena, she is espoused to Jesus Christ, and enriched with various dowries.

VII. The Lord, she being rapt for four hours, places on her head a crown of thorns, in the presence of the Blessed Virgin and other devout Saints of his; and communicates to her various understandings.

VIII. She remains in ecstasy for forty hours, in memory of the humanity of Christ, laid in the sepulcher for as many hours. She receives also in her breast the heart of Jesus himself, whom afterward she sees raised again, and recites Compline with her devout Saints.

IX. There are revealed to her by Jesus four chief means to attain purity: which is then granted to her by the same, with various understandings, in the presence of her devout Saints.

X. She sees Jesus conversing with the Blessed Virgin and the Apostles, and then gloriously ascending to the heavens.

XI. Of a certain ecstasy, continued through three days and nights, in which many things were indicated to her.

XII. The Blessed Virgin appears to her, midway between S. Angelus the Carmelite and B. Ignatius Founder of the Society of Jesus: by which two Saints there are communicated to her certain notices concerning humility and poverty.

XIII. The Lord God shows her the diversity of the pains of Purgatory, in which she sees the soul of her brother, accompanied by her devout Saints.

XIV. Of the great devotion which she had toward the most blessed Virgin; and of a certain notice communicated to her on the Vigil of her Assumption.

XV. She sees Religion in the form of a most beautiful Virgin: and concerning her she receives certain subtle notices, and also concerning the tastes which perfect Religious thence perceive.

XVI. The spiritual exercise which she performed every morning, with the oblation of her own self.

XVII. The acts of humiliation which she practiced to obtain internal purity.

XVIII. The acts of internal divine love, by which she was borne into God.

CHAPTER I.

The raptures of forty days after the so-called Profession.

CHAP. I

Beyond what can be believed it would be difficult, to relate all the understandings which were communicated by God to this devout Mother, Lying sick in bed, in the space of forty days following her Profession, during which she lay sick in bed, of an illness little known to the Physicians. Yet because it is not fitting to pass over the whole matter in silence, we shall indicate certain more particular and notable things. She was sick in those days so grievously, that she seemed at any hour to be about to be taken out of the living: yet amid such great pains, weak in body, but more vigorous in mind and more kindled with divine love, she did not omit to give signs of sanctity. For sometimes, although weakened by the malady, she went forth from the bed with incredible swiftness; and running briskly to the little altar set up in the chamber, she rises to her little altar, she took thence the Crucifix, and, unfastening it from the cross, embraced it in her arms, and walking now this way now that through the chamber, she said, Love, Love, loved by none, nor known. Then taking one of the companions by the hand, Come, she said, run with me to call upon Love, you also: accompany me, for I shall never be sated with crying out, My heart and my flesh have exulted in the living God. She seemed sometimes sweetly smiling, and with no small joy she said; Come now, my Jesus, give me a voice which may be heard through all the parts of the world, that that love may be equally loved and esteemed by all: but that worst poison of self-love takes away so high a knowledge, because it is contrary to divine love. You alone I will, and no other love. Who shall ever be able to think or recount your greatness? Eternal you are, infinite, unchangeable.

[155] Meanwhile she stood, with eyes fixed upon the Crucifix, which she held in her hand: she praises the love of the Crucified, and sometimes turning to the Sisters, she showed them his wounds, saying; See with how great love our Jesus has loved us. If creatures could know this love, and how grievously he is offended by them, they would rather choose a thousand hells with very many more demons, than now be where they are. O Love! great you are and worthy of all praise: but by itself it suffices to praise you. If all the tongues of men and of Angels, all likewise the stars of heaven and the tiniest sands of the sea, and also the plants of the earth, the little drops of water, and the birds of the air should become tongues to praise you, in no way would they suffice. Meanwhile being asked by the Sisters, whether she suffered no trouble, speaking with so great vehemence of affection, all cheerful and joyous she answered; How would you have me suffer anything, O my Sisters, when I deal with my Love, whom I so greatly desire? Do you not know that love feels no trouble? Then turned back to the Crucifix, which she continually held in her hand, and commends to him all creatures. she often commended to him all creatures, especially the Jews, heretics, and infidels: and that with so ardent charity, that she seemed as it were like wax to be dissolved before fire, by the benefit of that flame which burned continually in her breast. Whence, on one occasion among others, she began to speak thus: O Love! O Love! I beg you of yourself for creatures, that you make them love nothing besides you. Grant, O my Jesus! that those who with so great desire await you (she meant the Jews) be freed from that error of theirs, since you have already come once. Grant, I beseech, O my Jesus! that they may know their expectation to be vain and deceitful. Moreover those who have fallen away from you, the heretics I mean, grant that they return to you like wandering sheep, and revere and love you as their shepherd. Grant, finally, that all who believe not in you, may return to you, O Love! since they too are your creatures. O Love! If any soul could see what it is without you, it would be extinguished not by one, but by a thousand deaths.

[156] Contemplating the Passion of the Lord At that time it happened to her once, that with the Crucifix in her hand she passed whole sixteen continuous hours, in contemplating the Passion of the Lord: nor did she ever withdraw her eyes from it, perceiving by that gaze the sorrows and pains which he sustained for our salvation. Beginning therefore from the consideration of Judas, going to betray her Jesus, she wove a prolix discourse, vividly representing his perfidy. She saw afterward the Lord in the garden sweating blood amid the greatest anguish; and beholding his countenance befouled with that same blood, she uttered words testifying compassion, and apt to draw forth tears. She saw how he was betrayed by Judas through a kiss of peace, and seized by the Jews was bound. she sees the deeds done in the garden, But in such a sight, both against the Jews and with her Jesus she spoke, so aptly detesting their impiety, and extolling the love of her Spouse, that nothing else could be thought of her, than that the Holy Spirit was speaking through her mouth. But when she beheld her Jesus, seized and bound, led to the Pontiff of the Jews and cruelly dragged away; all anxious and dissolved in tears, and meanwhile gazing upon the Crucifix which she held, she said: before Caiaphas, Alas for me! how many injuries the impious Jews do to my love, while they lead him to their Pontiff! O Mary, O Magdalene, if you had seen these things, I am certain that you would have been as two most ferocious lionesses, which, bereaved of their cubs, run hither and thither quite furious, lacerating and tearing apart all whom they meet. Then turned to the Pontiffs, with so great energy of words she reproached them and called them devoid of mercy, that it sufficiently appeared, that the great love wherewith she was borne toward her Spouse made her so speak; especially since she also alleged the sacred Scriptures in a manner exceedingly wonderful.

[157] and before Pilate. When afterward, in the same contemplation, she saw her Jesus, bound to the column and struck with hard blows, it cannot be told how she showed herself to suffer inwardly, with how tender an affection she spoke with her Jesus; but on the contrary how much indignation she expressed against the Jews; not able sometimes to remain in bed, on account of the great pain which she felt: which grew even more upon her, when she showed that she saw her Spouse crowned with thorns, and exhibited to the Hebrew people with these words, Behold the man. But when she discerned that he carried the cross to the mount of Calvary, and that there he was fixed to it with all reproach; then truly her eyes might be called two fountains of tears: whence the Nuns, when she was now brought back to her senses, found her bed altogether soaked, as if for no small space of time it had been immersed in a full pool. And what was more wonderful, the moisture had penetrated even to the woolen mattress: but she herself remained so pale of countenance, and so full of sorrow, that, the gravity of the disease being added to it, the Sisters feared lest her life should quickly fail. She herself also said after the rapture, that Jesus had shown himself to her in the very manner in which he suffered, to satisfy her great desire, by which she had always wished to share no less in his pains than in the heavenly joys.

[158] At another time, after receiving the most holy Sacrament, she was rapt into ecstasy: from which restored to herself, Having received Communion, she related to the Nuns appointed to this out of obedience, how she had seemed to herself, by means of the heavenly Food, to be united and transformed into and with the blessed God, in a certain ineffable manner; because she felt nothing more than if she had been dead: which that it may be the better understood, will be noted here in the very words in which she related it, saying: I knew not whether I were dead or alive, in the body or in the soul, in heaven or on earth: but only I saw God, wholly glorious in himself, loving himself purely, knowing himself entirely, being infinitely capable of himself; loving all creatures sincerely with infinite love; being a certain union in the Trinity; one individual Trinity, one God of infinite love and goodness, supremely incomprehensible and inscrutable; so that I, because I was in God, did not feel anything of my own self; but only saw myself in him, not seeing myself but God himself; yet as much of the divine mysteries as a creature is capable of, still clothed in mortal flesh, well disposed and inflamed with divine love. she beholds her wonderful union with God. I remained, moreover, in that consideration about one hour, as I afterward understood when I returned to my senses. But that which in that abstraction of mind I tasted, I could never express in any words; because I could not, by reason of frailty, grasp that which was shown to me, and given to be understood and tasted. Yet I understood well, that on the appointed day of the universal judgment, God would exalt our bodies to so great sublimity and dignity, that it is impossible for me to explain it to you, or for myself to comprehend it: and therefore I seemed to myself inwardly to hear these words of S. Paul, That eye has not seen, nor ear heard, nor has it ascended into the heart of man, what God has prepared for those who love him. And when on this consideration for some space of time

I had lingered, and had weighed that great love wherewith God is borne toward creatures (whom therefore I commended all to him), I returned to my senses.

[159] At another time, after the most holy Communion, after her manner she was rapt into God, but never spoke anything; wherefore, constrained by obedience, she dictated these very words. I saw at that time, that unitive love joined and united me to itself with Jesus, making me know the greatness and purity of his love, in so far as I was capable: although then he made me see a thing so great, that I could in no wise wholly grasp it, Jesus saying to me, that he wished to give himself to be so known by me, she understands the dignity of divine love, that I might always be able to love him, nor yet ever be sated with loving. I understood also that he wished thus to imprint this on my heart, that remembering I might always love him; and that he gave me that abstraction of mind, that the soul might the better be able to unite itself to God. He then showed many things to come, and said to me these very words pertaining to love, That love may be more sculpted in your heart. He then added, saying nothing, that he wished that, like a mournful turtle-dove, I should always moan, and grieve that he is little known and loved by creatures. I understood also, that all those souls which are partakers of the blood of Jesus Christ, that is, which for love of him suffer something in the world, are comely and beautiful in the sight of God: and that, if any soul could know how great she is when she loves God, she would melt for sweetness. But on the contrary, if she knew her own deformity, when she is deprived of divine love; she would be turned into dust, or into something less and viler than that. Then truly, after my wonted manner, I commended all creatures to Jesus, and the rapture was ended.

[160] The forty days after the Profession being passed, those continual raptures ceased, in the time of those raptures wholly alienated from the senses. as Jesus had indicated to her would be, while that time was running. It was, moreover, wonderful to see, how she, as soon as she had taken that most holy Food of life, felt herself rapt by her Jesus, in altogether the same manner in which iron is drawn to the magnet. She remained with eyes cast upon the Crucifix, which she had before her bed; and so immovable, that when sometimes the Nuns standing by tried to touch her, yet she was nothing moved; and although she felt herself touched, yet she could not in any way show it, on account of the close bond of love by which she was bound to her beloved Spouse Jesus. It was also altogether wonderful, what learned and devout declarations of the sacred Scriptures she uttered in those forty days, so that in a manner she seemed to be of the great Theologians of God's Church: which truly could be ascribed to no other cause than the supreme wisdom, which made her thus discourse.

CHAPTER II.

There is inscribed on the Saint's heart, The Word made flesh, and on her soul are imprinted the stigmata of the Crucified.

C. II

[161] On the Vigil of the most holy Annunciation in the year 1585, when this blessed soul was contemplating the mystery of the Word incarnate, according to these words, Contemplating the mystery of the incarnation The Word was made flesh; suddenly she was rapt into ecstasy, and so remained from the twenty-second hour of that day, until the ninth hour of the following night. But in the beginning, with glad and joyous countenance, with eyes fixed on heaven, she began to speak in this manner. The measure of the Word is the bosom of the eternal Father; now the Word is made small, and the small womb of Mary is made great. How then, O Word, shall not lofty walls let themselves down to you, since your greatness is inscrutable, and your littleness incomprehensible? Fair and beautiful you are, O Mary, and full of all grace, through him whom you must contain. — There is no need any more of figures, Isaiah, because these are fulfilled in the virginal womb. — The will of the Father drew you from his bosom, O Word! and enclosed you in the womb of Mary: and she keeps me glad in this prison. — Truly, if I did not see you so greatly offended, I would be content: now these offenses and impediments compel me to desire dissolution from the body. — But if you show me that I must suffer them, grant that nothing separate me from you. — Return, my soul, return into the virginal womb, where all understanding fails and affection is nourished. — The power of the Most High shall overshadow you, and the grace of the Spouse shall console us. —

[162] she compares the offices of Mary toward her son with those to be shown by her, Full of grace you are, most holy Virgin; and blessed is the fruit of your womb. — The Spouse of our virginity now magnifies you. — You shall call him Jesus, and we Alpha and Omega: you shall give him milk, we blood, if not in act, at least in affection: you shall bind him with swaddling-bands, we with our breast: you shall show him every service, we for him shall give up all things: you shall hear from his mouth so many sad words, we shall attend to inner inspirations: you shall see his side opened to him, we shall make our nest there: you shall hold him dead between your arms, we God and man in our heart. — You shall lay him in the sepulcher, and we in the breasts of creatures, offering him to the bosom of the eternal Father. — You shall first see him raised again; but Virgins shall first receive the reward from him. — You shall behold him ascending into the heavens and we into serene and tranquil eternity. — You shall receive the Holy Spirit together with the Apostles, we shall receive him, because we are his temple and the crown of the Most Holy Trinity, praising and giving thanks and blessing the incomprehensible, inscrutable, and supremely unthinkable Trinity. — You shall offer to your beloved son your milk, we shall offer his blood to the eternal Father. — You shall delay the vengeance of the sinner, because the Word in your most pure, immaculate, unfading, and virginal womb assumed flesh, milk, and blood; we, supplying the defect with love and ready will, shall offer this to the coeternal, incomprehensible, coequal, inscrutable, and unthinkable Trinity. — You draw him to earth by the rays of your purity; we drive him from us by the flames of our sensuality, and cut him off with the knife of self-love. — O how greatly in you, Mary, the Word delights, on account of your great charity; but in us he delights, on account of his own charity. —

[163] and entreats her consent: Come now, Mary, answer the heavenly messenger. The throne of the Most Holy Trinity awaits that consent of yours. — O Mary! O Mary! delay not to say, Behold the Handmaid of the Lord, because all the choirs of Angels await your answer. — O Mary, give now at last your consent. O Holy Spirit, you, cooperating with her, shall take that most pure blood of Mary, and shall form the fair and ruddy body of Jesus, not little by little as men, but in a moment of time organized by your operation. — You are the consolation of Paradise, O most holy Virgin, our shield, the strength of the weak, finally (which most of all concerns us) our hope you are. — O how sublime is our humanity! namely in the Word. Behold in the divine vision and union it shall surpass the Angels, and shall restore what the wicked demon, the serpent, dissipated, The Lord possessed me in the beginning of his ways, before he made anything from the beginning. O Mary! you were from the beginning, with him who is without beginning: therefore it was just, that within you you should conceive him, who has neither beginning nor end.

[164] These things said, for a good space of time she stuck without speech, fixed in deepest contemplation: by S. Augustine appearing and (as she related after the rapture out of obedience) meditating on these words, The Word was made flesh; impelled beyond measure by the goads of divine love, she betook herself wearied: and adjusting her body, with her hands and arms she designated the place of the heart, that S. Augustine, who had appeared to her, might inscribe on her the words she desired. Wherefore turned to him she said, The blood, that is the inkstand, is opened, delay not, O Augustine. And in this excess of mind she was often compelled to say, on account of the divine heat which she felt, No more of love: no more of love, O my Jesus. Can it be, that, when you have suffered so much, I have not yet suffered anything? — O my Jesus! who shall be able to be grateful for so great a love? great things have the Saints done. — O my Jesus! would that I could give my life: grant at least that I be despised and held cheap, but without offense to you. — If I had a thousand lives, I would spend them all for you. — All things are nothing in respect of your goodness. Happy the soul which is united with you! Happy he who is fed and nourished by you. Outside of you there is no rest found in anything: but in you is true rest. — The more I find you, my Jesus, the more I burn with greater thirst to seek you. Afterward turning to S. Augustine, she said: You have written the sublimity of the Word in my humility. there is inscribed on her heart, The Word made flesh, John made him known to the world; you, Augustine, have made him in part known to me. Nor was the grace less, that this word, Word, was written by him in golden letters; and in letters of blood, Was made flesh: and that not without mystery: because, as she said, the gold denoted the divinity, the blood the humanity of Christ. Moreover from the same Saint she understood, that as a sign that she truly had these words written in her heart, she should always have before her the memory of the great Mystery of the Word incarnate.

[165] she praises the purity of Mary: But after she had received so great a gift, remaining nonetheless in the same contemplation, she turned to the supreme purity of Mary, and broke forth into these words. O Mary, your eyes dart forth the splendor of purity. O purity! O purity! Purity is exercised and possessed humility. — Never was there nor will there be humility without purity, nor purity without humility. — You have brought forth him who gave you the knowledge of purity, and who created it, and is to reward it. — Blessed are the clean of heart! Purity is a thing so worthy, so great, and incomprehensible, that a creature can neither grasp nor understand it. O unspeakable purity! how much it is needful to be clean and pure, to receive you! — O Word, how you search out our desires, affections, and purposes, before they are united to the spirit of purity! — Yet these worldly and sensual ones believe, that with their unclean sensualities and iniquities they can reach to that most pure and divine spirit. — They err more than once the demon did, when he wished to equal himself to God. —

[166] she marvels at the great works of the divine Word O Word! how admirable you are in the Father,

wonderful in the Holy Spirit, wonderful in yourself, wonderful in every operation of yours! — Wonderful you are in the Father, appeasing the wrath (if indeed there be wrath in him) which he would have against us. — But what is more wonderful, than that the Father should be appeased by that very thing which could excite wrath, namely by blood? — More wonderful, moreover, is it to us considering, that he who is infinite and so great and powerful, who contains all things in himself, should permit himself to be offended by a thing so humble and vile as a creature is; and then so easily be appeased, through a humiliation made by the same creature. But this great and admirable work is wrought through you, O Word, by means of your blood, with the eternal Father. But who shall understand this? Only he who experiences it: and he experiences it, to whom through your goodness it is granted to understand it. — Wonderful you are, O Word, in the Holy Spirit, making him pour himself into the soul, by whose mediation she is fundamentally united to God, tastes God, and is delighted in no other than in God. — Wonderful you are moreover, O Word, in yourself: wonderful, I say, you are in yourself, in the descent of yourself into us, wonderful in comprehending yourself, in possessing yourself, and in leaving yourself to us. — Those deny this to be admirable of you, who will not confess your greatness, and his essence. nor fear your judgments, intent only that they may sin continually without any fear or shame. — But on the contrary your elect confess that to be admirable, because they know that nothing is moved without your providence and divine will, which gives us all the good things we have, nor regards our sins, for which we should deserve infinite pains. — O great glory of your elect! But it is an intolerable pain to a loving soul, that she cannot make each one capable of that glory. O admirable essence of the Word, known by few, and fewer who confess that they have attained it! — It is like the sea, which receiving into itself the waters of all rivers, makes them cease and lose their name: therefore they are no more called Rivers, but the Sea, which generates precious pearls and fishes, which contain in their belly pearls and stones of inestimable value. In the sea of your essence, O my God! we sail continually, with great danger of making shipwreck under those very waves, because we do not follow their leading; not having well enough known your essence, who will save us, but we ourselves through sins render ourselves unworthy of the salvation thus offered us. These and other infinite ones, which for the sake of brevity are passed over, were the admirable notices, and precious favors, which in those ecstasies his true handmaid received from the Lord.

Chap. III

[167] On Thursday evening in the week of the Passion, which day in the year 1585 concurred with the XI day of April, Desiring to experience the sorrows of the dying Jesus, while she fed her mind with her holy thoughts, she was kindled with a vehement desire of experiencing in herself the sadness and weariness which the Son of God suffered, when for human salvation he was crucified on the mount of Calvary. Nor was so pious a longing vain; for she herself that same night and part of the following Friday, was assailed, not only in the inner part, but also in the outer, with bitter and excessive sorrows. Wherefore, on the very morning of the aforesaid Friday, her countenance appeared as if dead; and she herself was so weak and afflicted, that she could no longer hold out, and seemed even then about to expire. But the torments grew greater, when about the twenty-second hour she remained alienated from her senses, and elevated to bitter indeed, yet happy contemplations of the most sacred Passion, which the Redeemer of all the world sustained. Truly how great were the torments which she endured at that time, can in no wise be told. But while she was so terribly afflicted, there dripped from her face, from too great anguish, drops of sweat very large, and from her eyes flowed most copious tears; and from her mouth issued a continual foam, with a tremendous catarrh, and so great anguish and inflation of the breast, that it seemed about to burst. So the Sisters who stood by present ran up, she is straitened even unto death. and removed the garments from her breast, that she might more conveniently breathe. But she, wholly immersed in the most bitter sea of the Lord's Passion, received thence no solace, but rather an increase of pain, which, as she had her eyes fixed on heaven, compelled her to break forth into words of this kind: O my Jesus, I cannot share so much of your pains. And amid these immense sorrows, as she afterward related, she saw Jesus expiring on the cross: and she understood, how he had willed to expire, that he might send his spirit into creatures; but seeing how few were to receive him, that is, to how few his Passion would profit, she felt a pain so enormous, that it was much greater than that which the separation of the soul from his body caused. Immersed therefore in a notice so sorrowful, she herself also was made partaker of a pain so great: and hence, as she afterward related, proceeded those pains and anguishes, which, as we have said, she suffered in that elevation of mind.

Chap. IV

[168] Great also and wonderful were the things which the Lord wrought in her on holy Monday, On the 2nd day of holy week, of the same month and year; when, she being in the garden with the other Nuns, he called her with these words: Come and see the operations of the soul; which I work between me and her, which no one can understand, except him who is clean of heart. At which voice she was little short of being rapt into ecstasy: for suddenly, reclined upon the wood near her, she fixed her eyes on heaven, and at the same instant her countenance appeared inflamed and kindled with devotion, as was wont to happen to her in a rapture. Which the Sisters noticing ran up, and led her into a certain chamber: which when she reached, immediately she cast herself on her knees; and with her gaze fixed on the Crucifix, she assumed exactly that posture of body, in which S. Francis received the sacred stigmata. Then wholly transformed into God, she begged of Jesus to enter into the consideration of the wounds of his humanity, since she had been heard with great spirit to say five times, Hide me in the wounds of your humanity. And as often as she repeated this, her senses to the senses of Jesus so much the more kindled in spirit, she composed all her senses with the senses of the dead Jesus; and that so orderly and so beautifully, that it was a wonder to all.

[169] She began therefore to apply her most splendid eyes to the eyes of Jesus, and afterward the other senses, expressing these words. Let my eyes remain in the eyes of your mercy, my ears in your ears, that they may understand and comprehend the voice of my Spouse. My mouth in your mouth, that my mouth may speak what the Spouse speaks with me. My breast in your breast, my beloved. My hands not in your hands, but in the cavern of my Spouse, that they may be partakers of his cooperation. My belly in your belly, that it may be present and partaker of the cooperation and ordination which charity works in the wine-cellar. and joining her powers to his powers, After these words she stood somewhat quiet and meditative, then added: It would be nothing, O my Jesus! to have placed all my members in you, if I did not strive inwardly to retain them in you! Then addressing the eternal Father she said: My memory in the memory of the sweetness of the blood of your Word, for the redemption of all believers. My understanding, not in the intelligence of your equality, but in the intelligence of the descent of your Word. My will in the will of your Word, that my will may be conformed to the will of your Word, which is as conformed to your will, supreme Father, as it is equal to the eternity of your Trinity.

[170] When therefore she had also placed all her powers in the Crucifix with most devout acts and gestures, she had a wonderful understanding upon the Passion of the Lord, as will be noted below. For beginning fixedly to behold the face of her beloved Jesus hanging on the cross, she sees his cruel Passion: she saw flowing down from it in great abundance bloody drops even to the ground; wherefore with great astonishment she said, My Lord sweats blood. O Love! Is it not enough that from your whole body blood gushes forth, unless you pour this also from your eyes instead of tears? O Love! would that at least I had been that earth, which received that blood. O Love, grant at least that your creatures may receive it. O Love! I cannot any longer behold you so afflicted, and I shall say as the Prophet said of old, Evil shall not come to you, and the scourge shall not approach your tabernacle. O Love, why do creatures strike you so much? What have you done? what is lacking to you, Love? Is wisdom lacking, is goodness lacking, is mercy lacking, is piety lacking? or perhaps is love itself lacking? O how they strike his head! But I see well, my Jesus! that you do not permit me to be penetrated by those great torments which you bore, because in no way could I endure them. O Love, far more are the arrows which you cast into the hearts of your creatures, than are the wounds which they now inflict on you. O Love, you willed to be crowned with thorns, that you might crown your Spouses with the glory of Paradise. O Love, who rather deserves to have that pricking crown, Love, or the Lover? I deserve it, O my Jesus; give it to me, give it to me. It can no longer, O Love! be said of you, as was said of me (she meant when she made her Profession) the Lord clothed me with a robe woven with gold. Your crown was not of old golden, but of thorns: but how can it be brought about, that this pain be made lighter for you? It is needful to have in the mind great purity and great humility. They are not yet sated who strike that holy face, into which the Angels desire to look; since they still so tear it on every side. — O Love, how can you no longer say, that your delights are to be with the sons of men; but reproaches and pains.

[171] She stood in this contemplation a while quiet, and afterward sent forth a voice exceedingly sorrowful, and pitying him joined to terror and mournful tears, saying; Pilate has pronounced that unjust sentence: he who must judge all creatures, now suffers himself to be judged. Now you are content, Jews. Sate, sate yourselves, for you shall no more be sated. O Love, you are not known, but forsaken. Grant, Love, that I may always be with you and never forsake you. O Love, grant that I may be crucified with you, and, you dying who are life, that I too may die. Afterward weeping profusely she added,

O God, my Love is stripped of his garments. Alas for me! what sorrow? the cross is stretched out upon the ground, and my Love of his own accord strips himself bare. She then exaggerated her lament, and lifted her voice higher than usual, and trembled in a manner so sorrowful, that she seemed wholly to dissolve in commiseration, and she said: Alas for me! at least let them fix the nails little by little. I see, the innocent one is slain. Alas for me! alas for me! I can no longer hold out. Alas for me! Love! alas for me! Do not pull so much, O Jews. At least you might have made those holes somewhat nearer to one another. Alas for me! Love, I can no more: give me strength to bear the pain which I feel. O Love, fix me in you, and I shall never let you go, or do you yourself fix yourself in me. she receives the sacred five stigmata, Amid these excesses of the passions, her beloved Spouse imprinted on her soul his sacred stigmata, by five bright and fire-like rays: which so penetrated the midst of the hands, feet, and side, that they left there vividly engraved a trace of themselves. But that this may be the better understood, I shall transcribe her own words, relating it when the rapture was finished.

[172] Turned to Jesus I said, My Jesus, by right I may justly say, My soul is sorrowful even unto death. And when I had been afflicted for two hours with inner and outer sorrows, contemplating the most holy Passion, I saw that the Lord gave me his sacred wounds: for he sent me certain rays to the feet, hands, and right side, which seemed to be fiery, and were fixed in the midst, where are the places of the wounds, so that there they left their seal. Afterward all sorrow and pain suddenly departed from me, as she herself afterward narrated. nay, I felt myself greatly content, that I saw in myself the stigmata of my Lord, which even now I seem to myself to see, although outwardly they do not appear, for this is most pleasing to me. I saw afterward, that unitive love united me with Jesus; and wholly united to him, I knew not anything else to do, than to immerse myself in his goodness, and in the love which God has toward my soul. I remained moreover in this abstraction of mind until the fifth hour of the night: but what I then tasted I could not even slightly explain. All these things, as they are written, she herself related; and in relating she showed so great a love toward the Crucified, on account of the union by which she was bound to him, that fixing her eyes upon him, she kissed the feet, hands, and side; and seemed at each kiss, which she imprinted on the sacred image of her Redeemer, to faint for tenderness of affection. And amid these she returned from the ecstasy, after she had persevered five continuous hours in it; during which time she never turned her eyes from the Crucifix, which she held in her hands, so that of her could be verified this word, My beloved to me and I to him.

CHAPTER III.

She shares in all and in order the torments of the Lord's Passion.

Chap. V

[173] Those sacred wounds, imprinted on her soul, kindled in her a very great desire of sharing in the pains, On holy Thursday of the year 1585 which for us in his passion our Lord had borne: who, willing in some measure to satisfy her, raised her up in spirit on holy Thursday, the XVIII of April of the aforesaid year 1585. In this rapture, without any return to the senses, she remained for whole twenty-six hours: during which there was communicated to her by the Lord so great a participation of the most holy Passion, that not only in soul, but also in body she endured incredible pains and torments, as appeared from her gestures and by the words which she uttered. But although it be most difficult to explain this to one who was not present at so sad a spectacle, she sees Christ yet I shall here set forth something, as it was then noted. At that time she went to the various chambers of the monastery, in each one orderly contemplating the mysteries of the Passion of her Spouse. And first she saw him going to his most holy Mother, before he went to suffer; bidding farewell to his mother, and prostrate at her holy feet asking the last benediction; and Mary doing the same in turn: and in this contemplation she began to speak, saying: O Mary! so long a time you have desired this, yet you shall be like the turtle-dove which has lost its mate. O mournful separation! Give, Lord, the benediction which Isaac gave to his beloved son Jacob, not in the fruitfulness of the earth, but in the fruits of your Divinity.

[174] putting off his garments in the upper room, Then, ascending to another higher chamber, she showed that this was to her Mount Sion, where Jesus with the Apostles made the last supper: and then her countenance became so splendid and joyous, that it was a wonder to all. And when she had been silent some time, she began to speak thus: With desire I have desired — Let the Scriptures be fulfilled — Wonderful is God in the operation of his humanity — My heart has uttered humility — He founded it in the humility of abjection. — O humility which no one can imitate, all can admire — How did the heavens not let themselves down, and the earth was not exalted to so great humility? — You put off your garments, my Jesus; and if you had not put off greatness so great, you could never have exercised so great humility. — O Humility, which exaltest that which is not, and depressest that which is. For thou exaltest man, who is nothing; and depressest God, who is all things. O humility! how victorious thou art, and exalting thyself thou reachest even to the throne of the most holy Trinity: because the truth has said, he who humbles himself shall be exalted, and he who exalts himself shall be humbled. — O humility! how dost thou produce, and at thy breasts nourish purity with sincerity, and sincerity with purity? — Thou, like a mother, givest milk to the poor in spirit, and bringest them under the shadow of the Word; thou embracest the ignorant, and bringest them to the spouse the Church; thou nourishest the pusillanimous, crownest Virgins, givest the palm to Martyrs, and a diadem to thy anointed in heaven; thou affordest the fulness of thy vision to Hermits and finally to all Saints, and in the pilgrimage of this life renderest the suffering patient and constant.

[175] washing the feet, She saw then that Jesus poured water into a basin, to wash the feet of his disciples, whence she said: Take and put water to wash the feet, my Jesus, to whom all created things bow themselves and show reverence. — Thou shalt not wash my feet forever — O Peter, thou understandest not the thing. How often do we wish to teach infinite wisdom, and to compare our judgments with his judgments? — If I wash thee not, thou shalt have no part with me — But thou, John: dost thou keep silence? — He who penetrates all things, keeps silence, and introduces himself into the divine goodness. Afterward, showing that she spoke with Judas, she said: O traitor, traitor, thou art worse than a demon. These things said, pursuing her meditation, according to the Gospel of John, at these words, I am the way, the truth, and the life, she began to say: O vital life, sweet, she hears him saying that he is the way, the truth, and the life; lovable and always delightful! O sweet truth! truth, which art to verify all thy truth, and to confute all our falsehood. Truth, which penetratest the hearts of those who have humility. — Life, which givest life: Truth, which manifestest the Word — O Way, which directest the blind! Way, in which are many paths to nourish souls, to delight bodies, to illumine the understanding, to satisfy the will, to mortify the memory. — But to nourish the soul one must become a turtle-dove, to delight the body to be changed into a dove, to satisfy the will to become an eagle, to illumine the understanding to be a most swift stag. The turtle-dove leads to moaning and to lamentation, the dove to the cavern and there it nests, with the eagle man reaches to the essence of the Divinity, and the stag advances to eternity. — O pleasant paths! O sweet ways! — Glorious things are said of the city of God, but more glorious things are said of thy works, O Word.

[176] After these and other words, she saw how Jesus, leaving his disciples in the garden, she contemplates him praying in the garden, withdrew to pray to the eternal Father; and therefore she pursued her discourse, saying; By right thou couldst justly say, my Jesus, My soul is sorrowful even unto death — Watch and pray, lest ye enter into temptation. Then she showed, that she saw Jesus in the garden sweating blood: whence so great a sorrow came upon her, that again and again she fell to the ground as if dead: and uttering most fervent sighs, she added, O God, why didst thou will to suffer so much for thy elect? — O my Jesus, who didst will to suffer so much in the garden for sinners, Let this cup pass, pass from thee. A little after, seeing him comforted by the Angel; with a voice so lamentable that it could have softened even a stone, she said; Alas for me! The Comforter of the Angels is comforted by an Angel, and desires that the pain be hastened. O my Jesus! thou hast sweated a bloody sweat. Why can I not bind all the wills of all creatures, and draw them to thee? If I could thus deliver them to thee, I would seem to myself to have gained some solace. Seeing afterward the traitor Judas, betrayed by Judas, coming with the crowds to seize Jesus, most sorrowful she said: Alas for me! the traitor approaches: behold the traitor. And showing (as was given to be understood from the following words) that she saw Jesus seized by the crowds, and betrayed by Judas, she added: O my Jesus! I shall stand here, wholly afflicted, seeing thee betrayed and seized. Friend, wherefore art thou come? — But, O God, what dost thou, calling him Friend? Namely thou teachest creatures, that they too should love those who offend them. By a kiss of peace thou hast shown, how much thou lovest peace: and hast taught that we too should love and seek it: since, still abiding in Paradise, before thou camest to earth, thou broughtest it about, that Justice and peace kissed one another. — Blessed therefore are the peacemakers, for they shall be called the sons of God.

[177] Afterward in the person of Jesus she said, Whom seek ye? I am he: and in the person of the Jews three times she said, seized by the Jews, Jesus of Nazareth. When therefore thus three times they had offended the most holy Trinity, she added in the person of Jesus, Ye are come to me as to a robber. This said she showed that she beheld, how Peter cut off the ear of Malchus, for she said: O Peter, thou wouldst hinder all our salvation, and even thine own. — How many draw the sword of hatred; who now indeed do not hinder thy Passion, O my God, but the fruit of it. But seeing Jesus bound, she said, Alas for me! he is bound, who binds together all things, wisdom is mocked, goodness is offended. For great indeed is the patience, that thou endurest such men about thee, and who come to thee so little:

but no less is that also, wherewith thou supportest us. They bind thy hands, and we bind thy operations. — O how much reverence would those hands deserve? And falling down they adored the hands of the Lord, saying, these are worthy to receive power, in every place of the dominion of his Father. Showing then that she saw Jesus led by the crowds to Annas, led to Annas, the Pontiff of the Jews, she said to the ministers: Why do you fear; lest time fail you? Why do you lead him so quickly? She saw afterward the buffet, inflicted on her Jesus before the Pontiff Annas, and with a tearful voice she said: Alas for me! upon that face, into which the Angels desire to look? — Make thy face to shine upon thy handmaids: tears do not suffice them, they wish also to offer the cheek. — O how discolored is the countenance, struck with a buffet a little before so ruddy! — And the face of the virgin is darkened, and the face of the Spouse is darkened — I have not turned my face from those rebuking and spitting upon me. And falling down they adored his face, saying, This is worthy to receive the splendor of his divinity.

[178] denied by Peter, But, O Peter, dost thou not remember the promises made to thy Master? since not once only, but thrice thou deniest him — But, alas for me! we too deny him — Do we not deny power, when we excuse ourselves as not being able to work well, too much excusing our frailty? Do we not deny his wisdom, greatness, riches, when we are too much affected by the transitory things of this world? — But when the Word lifts up his divine eyes, he penetrates the inward parts and gives knowledge. O eyes, which by their regard make heaven glorious and earth trembling. — O Peter, how worthily mayest thou adore the eyes of my Jesus! And falling down they adored the eyes of my Spouse, saying, These are worthy to receive the vision of his divinity and eternity. Seeing then Jesus mocked, and held for a fool before Pilate, held for a fool, with many groans and sighs she said: Alas for me! Do they call him a fool, who is the wisdom of the eternal Father? O wicked ones! you say that he is a malefactor, and in this you make your iniquity the more notorious. He is the highest goodness, but you are full of malice and iniquity. In the same manner do murmurers sin — Set, O Lord, a guard upon my mouth, and a door of circumspection round about my lips; that my heart may not incline to words of malice, to make excuses in sins.

[179] despised by Herod, After these things, being silent a while, she saw Jesus led to Herod: and so, as though addressing Herod himself, she said; O how unhappily thou rejoicest — Thou hast desired to see him in order to mock him — Thus do those who rejoice in good, and afterward by the very deed condemn it, Teach me goodness and discipline and knowledge — O depth of the riches of the wisdom and knowledge of God. Thou wishest to mock him, and by mocking thou the more declarest his innocence. A short time intervening, she became pale and mournful of countenance beyond the wonted manner, placed in the cistern of Pilate's house, and understood (as she afterward related) that as Joseph was placed in an old cistern by his malevolent brothers; so also Jesus, in the house of Pilate, was sent by the ministers of the Jews into such a place: and she in that contemplation saw him placed there, showing by manifest signs that she too was placed there with Jesus: for suddenly she let herself fall to the ground, and likewise contracting herself she said, Behold, behold my Jesus, behold the Spouse in the cistern. But this was the more confirmed by her after a few days in another action: for, when one of her companions walking through the convent, saw in a certain vessel a little lamb, which all gathered into itself rested there; whence remembering that which she had seen at that former time, with great sense of spirit she said, In just such a manner Jesus lay in a certain cistern in the house of Pilate. She remained therefore meditative, as though she were with Jesus in the cistern, about an hour and a half, lying on the ground and so gathered up.

[180] derided by the ministers. Then raised upon her knees, she saw the Lord derided and spat upon by the Jews, and she said; O my Jesus! Thou hast permitted the hairs of thy beard to be plucked out, that thou mightest adorn us with the splendors of thy divinity. O my Jesus! Thou hast permitted thy face to be spat upon, that thou mightest adorn thy Spouse, and make her ruddy with thy blood. At this time, from the excess of sorrow which she suffered, seeing Jesus despised by the Jews, she sent forth frequent groans and mournful sighs: and she herself afterward related to the Nuns, that sometimes from too great sorrow, which in the outer part as well as the inner she felt, she could not form her voice into words, nay, scarcely breathe; showing her grief more by acts than by words, which yet were themselves full of compassion and wonderfully devout. Remaining therefore in the contemplation of her most beloved Jesus thus despised, she said, O my Jesus! thou hast permitted thy head to be made bald, that thou mightest preserve to us the faculty of meriting, and then mightest be able to reward us for any meritorious action, however small: as thou hast promised us, saying, The hairs of your head are all numbered — Then speaking in the person of Pilate, she said: I find no cause in him — If he is impeccable, I too believe that he is not guilty of fault. postponed to Barabbas, — O my Jesus! Thou sufferest thyself to be made equal to Barabbas, and yet thou art he who quickens and mortifies — Thou sufferest thyself to be postponed to him, who is full of malice and ignorance, when thou art the God of gods and Lord of lords. — I know that thou wishest to satisfy the people: but yet in no way wilt thou satisfy them.

[181] scourged, Seeing then our Lord scourged at the column, she too leaning toward the column with bowed head, and eyes cast down to the ground, was made partaker of those pains, which the blessed Jesus then sustained: for twisting herself now to one part, now to the other, by evident indications she showed that she sustained great sorrows. And when in such affliction she had stuck more than a whole hour, with so great affection and fervor as cannot be explained in speech, she pronounced these words; At the column, his hands led behind his back, my Jesus is bound. Upon my back sinners have wrought iniquity. O! had not thy virtue sustained thee, at the first blows thou hadst been dead. — I have been scourged all the day, and my chastisement is in the mornings. — Thou art that house, in which the Divinity rests, and the chambers are the wounds — I considered on the right and beheld, and there was no one who knew me. There shall be found, O my Jesus, one who is changed to strike thee by turns, but love knows no alternation. — They scourged thy body that they might strengthen themselves — Rightly couldst thou say, One thing I have asked of the Lord, this I will seek, that I may free from scourges the body of my Church — Thy mercies have no number, nor have thy wounds almost any number: but bring it about that our good works and devout desires also have no number. — O Mary, if thou hadst seen him, whom with so great affection thou didst suckle at thy breasts, thou hadst been dead before him: and if our souls comprehended this, they would burst for love. O traitors, you will not behold him, because you have no love nor compassion.

[182] Meanwhile there grew in her beyond all belief the sorrows, when she beheld those cruel thorns, which were to crown her beloved Lord. crowned with thorns, And so she fell to the ground as if dead, and then rising she said, They prepare cruel thorns, to form the crown of my Spouse. — Thorns are found for him, who gives himself to us as food — They have crowned my Spouse with most sharp thorns, him namely who crowns souls with gladness and glory. — Alas for me! They put a reed in the hand of my Jesus instead of a scepter, and they struck his head with the reed. — Holy is that divine head: but the time shall come, when these shall be trodden down: for the feet of our Lord shall tread down these traitors. — They wish to hide the light but he himself sees, shown to the people, where others can never see. The same do they who confide not in thee, O Word, and say that God cares not for creatures. — You confess him King of the Jews. Truly he is King, not of the Jews only, but of heaven and earth, of the abyss and of hell, and of all things that are. — O daughters of Sion, go forth now, and behold your King crowned with the diadem, wherewith his mother the Synagogue crowned him, in the day of his espousal. — But, alas for me! Behold the man. Behold that man, who brought it about that man should be God. Behold the man. The man who works all things, which the Divinity works. — Behold your King. What do you, ungrateful ones? You said, Blessed is he who comes in the name of the Lord: and now you say, Crucify him. — Now is fulfilled, what of old the Truth itself said! This people honors me with their lips, but their heart is far from me.

[183] adjudged to death, These things said she transferred herself to another chamber; where bowed upon her knees, she directed this prayer to the eternal Father. Father, regard not the thoughts of those impious ones, but attend to the salvation of the human race. Father, accept the anguishes and pains of thy Word, for the solace and confirmation of his elect. This prayer finished she remained a while without speech: then turned to Pilate, she said; Thou sayest that thou findest no fault in him, whence thou couldst bear sentence against him, and yet thou condemnest him to death. Then she began to weep profusely, and a great sigh sent forth, when she beheld that Pilate had decreed to bear sentence against Jesus, again prostrate on the ground, she prayed in this manner. O eternal Father, at least let not this blood for so many be poured out in vain. And so a little while resting she rose to her feet, and with hands joined to her breast, she said: Behold, behold, sentence is given against my Jesus, and they with great speed prepare a cross for him, who prepares glory for us. Then she signified, both by gestures and by the composition of her whole body, burdened with the cross, that she took the cross upon her shoulders: and she began step by step to descend the stairs: but reaching the middle of them, she fell with the greatest torment. But quickly raising herself, and reaching the foot of the stairs, she passed through a certain portico with downcast eyes, mournful countenance, and so livid and pale, that she bore the appearance of a dead body, sending forth sorrowful sighs. Then she went into the garden, and went all around it, and directed her way toward the Chapter house

through other chambers: finally she reached the Oratory, where bowed upon her knees, and made immovable in the manner of a most solid column, she prayed for the space of half an hour; and it was noted by the Nuns, that in praying and carrying the cross she spent more than an hour and a half: during all which time she said nothing else, than the following words, Like a sheep, he was led to the slaughter, and he opened not his mouth. In the garden she said, Daughters of Jerusalem, weep not over me, but over yourselves. But after the prayer of half an hour, directed to the eternal Father, she added, Father, I offer thee this operation of redemption for every creature. and fixed to it,

[184] Afterward she stretched herself on the ground, and so extended her arms that it appeared she fitted herself upon the cross of Jesus, and that both her feet were fixed to it; for at that time she shook them, and showed that she suffered most bitter sorrows, giving sighs and miserable bellowings. A little after she did the same, showing that her left hand was fixed to it, and finally the right: for her arms appeared so rigid, that she seemed in very fact crucified: and the Nuns there present affirm, that often touching her flesh, they found it hard like wood. In this manner therefore for about half an hour she lay stretched on the ground, then wonderfully raised to her feet, without any bending of the knees or motion of the arms outspread, as if crucified, leaning against the wall she stood thus a long time; and at intervals of time very orderly she pronounced the seven words, which Jesus spoke on the cross, with so great spirit and devotion that it was wonderful to hear. The Nuns affirm, moreover, that seeing her having suffered so much and so transfigured, several of them doubted whether she were not dead, and wished with their own hands to try whether she still breathed; since her arms and neck and all the other members had so stiffened, that she was most like a dead woman or a statue. and finally dead: Thus therefore standing, and uttering the last word, It is consummated, she added: The work of redemption is fulfilled, the work of communication consummated, and the work of reunion finished. Finally a little after she said: And bowing his head he gave up the spirit. And suddenly, as though really dead, letting fall her arms, head, and whole body, she would have been grievously hurt by a heavy fall, had not the Nuns who were present running up caught her between their arms.

[185] But she was soon restored to her senses, and her face so serene, that to those who a little before had seen her as if dead, she seemed quite another. and so she is restored to herself from the rapture of 26 hours. It was, moreover, worthy of wonder, that at that very hour she returned from the ecstasy, at which, on the past Friday before Passion Sunday, she had awakened from that rapture, in which the Lord had made her partaker of the pains which he suffered, (as is said above) when on the cross he gave up his divine spirit. But she herself affirmed to the two oft-mentioned Mothers, to whom by obedience she related the understandings divinely sent to her; that Jesus had earlier willed to communicate to her the pain of his death, which was wonderfully grievous, because she could not have endured this, after she had been weakened by so many other torments of the most holy Passion. She related besides, that when she went from one chamber to another, she always saw her Jesus present: and was made partaker of the troubles which he endured, as much as human infirmity could sustain.

CHAPTER IV.

Espoused to Christ with a nuptial ring, she is also presented by a vision with his crown of thorns.

CHAP. VI

[186] Not many days after, this blessed soul was made more certain, by a notable pledge, how greatly God was pleased in her service: on the Vigil of S. Catherine of Siena, because on the Vigil of S. Catherine of Siena in the year 1585, rapt into ecstasy, she received in a certain wonderful manner the golden ring of her espousal. But before there were shown to her, for three continuous hours, the many and grievous offenses which his creatures do to God, and the infinite blasphemies, iniquities, and sins, which are committed in the world. Affected by which sight with incredible sorrow, again and again she uttered these words: The sorrows of death have compassed me, the sorrows of hell have compassed me: the sorrow of hell has consumed me for the multitude of our iniquities. Whence, from the torment which she felt, she uttered fervent sighs and bitter laments, and cast herself on the ground, and making other mournful gestures she said; O Lord, I can no more: but if sinners will not take away so many sins from themselves, I beseech, take from me the sight of so great iniquities, because I can no longer endure it. — O great unhappiness! the sins of the world being shown to her, They regard vanity, and fall into iniquity — they regard elevation, and fall into the depth of the abyss. — He shall not dwell in thy house, who blasphemes thy name. — I have eaten their iniquity. The sorrows of hell have compassed me. Lamenting in this manner, and, as it appeared, weighed down with the greatest sorrow of mind, after some space of time, she sent forth a deep sigh, and with vehemence cried out, saying, O good Jesus! I shall let myself loose in thy liberality. — O God! make me die a living death, that I may put thy works into effect. — O my Jesus! all have turned away from thee, and have not known thee, and would not understand thee that they might do well. — Nevertheless they shall know thee, for death shall feed upon them — O Lord! thou hast shown us thy wounds, hands and side, that we may be no longer unbelieving, but faithful. — O ingratitude! how abominable thou art in a creature!

[187] This said she was silent a while and wept bitterly, and wearied with too great sorrow she fell to the ground as if dead, she vehemently bewails it: and said: O death, which givest life! I die living. But she was then so afflicted, that she moved to compassion all who beheld her: but in the midst of pains of this kind she said; O glorious pain! glorious at once and painful: wishing namely to signify, that the very suffering by which she was afflicted, brought her glory, in that she suffered for the love of God, that he might forgive sins to creatures; and she so desired to grieve and do penance for others' sins, that she often redoubled, O pain, which dost recreate me! O recreation, which bringest pain! After which words she began to lament and bewail, to roar sorrowfully and tremble with her whole body, so that it was a thing miserable to see and hear. But in this anguish she remained one hour and a half; but afterward, her countenance made serene, and her eyes open and shining like two stars, whereupon Jesus appearing she showed that she saw Jesus, surrounded with splendors, with that gift which he wished to give her, in reward of the tears poured forth and the sorrows endured for the sins of the people; therefore she said, He shall not be crowned, except he strive lawfully. — O Jesus! thy hands are adorned and full of rings, to espouse thy Spouse. — And this even today on the day of her whom thou hast espoused to thyself: she meant S. Catherine of Siena, whose day (as I said) was then kept.

[188] Then, as much as could be perceived from her words, her Jesus asked her, whether she wished it to be made openly known that he had espoused her to himself; knowing how greatly she desired, with the nuptial ring, that the graces granted her should remain hidden before creatures; therefore she answered: Yet thou hast promised me, my Jesus, that as thou thyself wast hidden, so I too ought to be. Nevertheless thy will be done. — But who shall understand the price and beauty of the ring, with which thou wishest to espouse me to thyself? But I shall be silent of its beauty, and contemplating I apply myself only to the Giver. — When Spouses receive the Spouse, they ask of him some grace: I too will ask, my Jesus: but I will ask for thy creatures an increase of good things and of spiritual lights; and especially for thy Spouses, that they may keep to thee the promises which they made. O good Jesus! I see thee all adorned with those rings, which thou bearest on thy hands and side: but give me, I beseech, of those which thou hast in thy side. — Only one thing, O my God! is lacking to me, that I esteem not myself worthy of this grace: but let thy blood supply this defect. — I offer thee therefore the blood of thy incarnate Word: this I offer thee, O eternal Father; I offer it to thee, O Holy Spirit; and if anything is still lacking, I offer it also to thee, O Mary, that thou mayest present it to the eternal Trinity, to supply all the defects which shall be in my soul, and in satisfaction of the faults which shall be in my body. Thus remaining a while, the ring being put on her finger by a clear sign she indicated, that she was espoused by Jesus: since with her right arm extended she put forth her hand, and lifted up the ring-finger of that right hand, and a little after she said; Catherine and Augustine shall hold the hand (these were the two Saints, as her Patrons, present at the espousal) and turned to them she said: Permit my Spouse to put the ring himself. When therefore the Lord had espoused her to himself in a manner so wonderful; she, full of jubilation and joy, said: He has espoused me with the sweetness of his suavity and liberality and love in the union of the most holy Trinity.

[189] After which words she let her finger go, and drew back her hand to herself: who proposes to hold it for a mirror, and crossing it with the other in the manner of a cross over her breast, and showing herself wonderfully content with the gift she had received, she turned to S. Catherine, and said: O Catherine, thou hast kept well this nuptial gift, but how shall I keep it? — I shall use it, as a most bright mirror, into which continually looking I shall discover the immense liberality, suavity, and sweetness of the love of my Jesus, wherewith he has espoused my soul to himself. I shall see in myself the Lord, and I shall abide in him: and he shall be crucified in me, and I crucified in him, as his beloved Apostle said; I live, now not I; but Christ liveth in me. From the sight of this ring I have drawn a great desire of divine honor, and a continual zeal of bringing souls to him; seeing how much he has loved them, and how much he rejoices when he can lead them to himself: which is to be cared for not only by prayers, but also by words and works, even if it were needful to give blood and spend life, as my Spouse did. I shall see then within this most bright mirror, my Lord resting in the womb of Mary, as in a pleasant and grateful valley of purity; and going forth from it, to do so many wonderful and stupendous works, at which the very Angels are astonished.

[190] I shall also receive from my Spouse a prototype of working: from which she may take a form of working, which if I cannot imitate on account of my frailty, at least I shall give thanks to him, who

willed to do all these wonderful things for love of me. — Hence I shall take a rule, how I ought to advance and work in the way of virtue. — From his profound humility I shall learn, how I ought to humble myself, and in everything to let go; and from this letting go I shall be able to come into the knowledge of my own vileness. — From his obedience I shall learn, that I should no more wish to do anything according to my own will, always fitting myself to another's will. — From his charity I shall learn, how I ought to love my neighbor. In that mirror I shall also see the heartfelt love, which he willed to show us, goads to giving thanks, by leaving himself in the most holy Sacrament, that he might always be able to unite us with himself, and to communicate that gift so copiously to me wretched and miserable. From this indeed I shall draw a continual thanksgiving, for the lovableness of Jesus toward me and all other creatures; likewise a thanksgiving, for all his gifts and benefits, since that Sacrament is a compendium of the love which he bore toward us, and of all those things which he did for us in his life, passion, and death. I shall see there also the blood, which he poured forth to make us a bath, in which our souls may continually be washed from the faults, which every moment we commit: and by which we may moreover, that we may appear altogether comely in his sight. — I shall draw thence likewise a continual memory of those things, which for me, an unworthy creature, my Jesus willed to suffer. And therefore I shall wholly clothe and cover myself with his most precious blood, joining to it all my thoughts, words, and works, that they may become more grateful and acceptable to him. —

[191] Moreover in that ring I shall always be able to see, as in a mirror, the notice of the glory prepared in heaven, that love wherewith my Lord went to prepare glory for us: which glory again redounds upon the Lord himself, because our souls add to the incarnate Word the greatest ornament. But he willed to go before, that when afterward we shall come to enjoy the aforesaid glory, we might be found worthy of him who prepared it, who is so great and so magnificent, nay the Lord of glory itself. For as the stars are in heaven, and give it a wonderful ornament and splendor; so the souls of the Blessed in Paradise, placed in the amplitude of glory, and united to the Word, give him the greatest beauty and brightness, making his glory shine forth the more, in that he shows his liberality toward those, whom he has so greatly exalted and united to himself. But each of those souls is particularly placed and receives consolation in some sense of the incarnate Word, one more humbly, another more loftily, according to each one's merits. For some are placed in the breast, others in the forehead, others in the mouth, others in the hands, others in the feet, others finally in his divine heart. — In the side are the Virgins his Spouses, for whom it was specially made, and beyond the other Saints they win a peculiar ornament for the Word. Afterward each of the other blessed souls, according to each one's merit, more or less adorn him, residing in that eternal Lord, as on earth they merited. And as the stars and planets in heaven by their motion cause various effects, whence earthly creatures perceive great delight and profit; so also the blessed souls, lovingly united to the Word, move him to a certain complacency, which thence redounds into all Paradise, whence there is born in them joy and gladness unspeakable and a certain greater glory: by which again the Word, besides other causes, is moved to be continually pleased in them, and for their sake to have mercy on creatures dwelling on earth. —

[192] From that I shall draw a continual resignation of myself into my beloved Lord, and such that all the actions which I shall do, not I shall do, but my Jesus, and of the ways by which souls are drawn to God, who shall make me work. — I shall see moreover in that mirror, what manner he held in leading souls to himself, to the vision I mean and fruition of himself; and that, as various are the works and merits of each, so also various are the manners and ways which he holds in leading them; though finally there is one way of all, namely the way of love. The Prophets he drew by a certain secret love, leading them by the way of faith into the Word himself, promised to them for the salvation of creatures; which though it was known by them through the way of revelations, nevertheless they held for certain through the gift of prophecy, that which to others with respect to such a light could be called unknown. — The Apostles he drew by the way of robust love, when he had comforted them by examples and words. — The Martyrs, by means of ardent love, which the incarnate Word had poured forth, giving them so great fervor, that they did not dread nor doubt to give blood and life itself for love of him. — The Confessors, by quiet love: because in all temptations, tribulations, troubles they were quieted in God. — The Virgins, by pure love, purifying them with his blood. — From the same I shall also receive an ardent desire of walking to my Spouse, that I may quickly be able to come to the vision and fruition of him. — I shall see likewise in that mirror the purity of the Virgin Mary, and shall remember the gifts which my Spouse conferred on me.

[193] After she had discoursed so loftily and so at length, she was silent some time: and she gives thanks to God for the gifts done to her. then her face became wholly glad, and her eyes splendid to a marvel: and three times she repeated these words, My heart has uttered a good word: not my heart, but thine. — Preserve me, Lord, for innocence has regenerated me in thy blood. — Thou hast said to me, my Jesus, that I should not contemn desires, and that thou wishest to be prayed to: hear therefore me wretched and miserable, that I may have memory, understanding, will, desire, affection, intention, all in fine resigned in thee. — But what actions of thanksgiving shall I be able to render thee for the gift given me? — Thy blood alone shall suffice for this: and all the little drops of it which thou hast shed, shall be so many tongues which give thanks to thee; meanwhile I offer thee as many drops of blood, to be poured forth by me with a like ardor of love. These things said she returned from the rapture to her senses, after nine continuous hours, with glad countenance and full of joy, so that thence also it was known, how great gifts at that time had been done to her by the blessed Jesus.

Chap. VII

[194] On the fourth day of May in the year 1585, being in the Choir with the other Nuns, On the Vigil of S. Angelus the Carmelite, she felt herself called in spirit by the Lord by these voices; Come Spouse of my Only-begotten: for the Word wills in thee by the very deed to fulfill the promise of his truth, enriching thee with his gifts, as by understanding thou shalt see, and shalt taste by experiencing. Hearing a calling of this kind, she at once asked license of the Prioress, and betook herself to the Oratory: where placed on her knees, she remained a while without speech, then said: I am the handmaid of the Father, the Spouse of the Son, and the temple of the Holy Spirit. Then rapt into ecstasy she saw, that Jesus wished to place on her head the crown of thorns of his Passion; whence uttering from her breast living affections of love, she broke forth into these words: What King ever took from his own head a crown, to place it on the head of his Spouse, to make her a Queen? But although it was for mockery to thee, O my Jesus, that the crown of thorns was placed on thee, and thou didst receive it with sorrow, torment, and contempt; yet thou wishest not that the same happen to me, because thou givest it me for consolation, union, and exaltation. — But, O Word, I have understood in these days, that there are four who hold thy crown. Is thy Spouse destitute of friends, that thou thyself shouldst carry it? — No — Who then shall they be, who shall hold the crown, which thou wishest to give me?

[195] At the same time her beloved Spouse showed her, he himself and three other Saints assisting, that he wished that those should be present at her coronation, who had been present at the espousal, namely the glorious Virgin, S. Catherine of Siena, and S. Augustine: and because that evening was the Vigil of S. Angelus the Carmelite, God willed that he too should be present, especially because he was her special Patron. Therefore she added: O Lord, why in the former action were there only three present, but now four? — Thou, O my Jesus, wilt put it on my head, though thou art not to give it with outward feeling. — The assistants shall be, Mary, Catherine, Augustine, and Angelus. But it is needful that, to receive so great a gift, I be wholly purified: but whence shall I ask such a purification? I shall recur to my wonted refuge, to thy blood, I mean, which purifies, and relieves all pain, and brings all consolation. But because I know not whether I be worthy of hatred or of love, I turn to those who must place the crown, praying that for me they offer that blood. They shall stand therefore, one on the right, another on the left; and the other two beside thee, my Jesus, to unite and draw the creature toward the creator, the spouse toward the Spouse. This said she pointed to her left side, saying, On this part shall stand Augustine and Angelus; and pointing to the right, she added; on this Mary and Catherine. And in a moment of time become wholly cheerful and joyous, she pursued the begun discourse, saying: The Lord's is the earth and the fulness thereof, the round world and all who dwell therein. All things whatsoever the Lord willed he did in heaven and in earth, and in his Spouse, that he may crown her with his crown of thorns, which for the regeneration of the human race was placed upon his head.

[196] Then, as she narrated after the rapture, Jesus said to her, that he wished indeed to place on her head the crown of thorns without the feeling of pain and sorrow, but that in times to come she should for its sake endure most grievous torments; as in very fact it happened: since throughout the whole course of her life thereafter she suffered a most intense pain of the head, especially on every Friday, so that even only to hear those speaking created trouble for her. Admonished of this by her beloved Lord, she began again to speak, and said: I shall therefore be able to sing my song, Sweet is God, sweet is the Word in the communication of his blood: sweet also is the Father, who brought it about that Christ should deliver his blood for us. Then she lifted up both hands, and by evident signs showed that she received the aforesaid crown, saying, she receives the crown of thorns: Let the crown descend upon me, which was placed upon the head of my Spouse, in derision, reproach, insult, and

sorrow. After these things exhilarated beyond measure, again she lifted up her hands, placing them now upon her head, now upon her forehead; and pressing in her fingers, so as to show that she fixed the crown higher and higher: and amid these so devout gestures she said; My Spouse has placed upon the head of his spouse the crown of thorns, which was placed upon his head for human regeneration: and she began to discourse of this her crown very loftily in this manner: In this crown is represented the unity of the essence of the great God, the purity of Mary, the continual assistance of the Angels, the faith of the Patriarchs, the spirit and illumination of the Prophets, the charity of the Apostles, the patience of the Martyrs, the light and wisdom of the Doctors, the vigilance and continence of the Confessors, the candor and beauty of the Virgins, among whom there is one crowned, namely S. Catherine of Siena. Likewise in this crown I see the chastity and sanctity of Widows, and the honesty of the Married. — And drops of blood distilled from thy face, which adorned the face of the spouse.

[197] But although this crown brought sorrow to the Spouse, it gives nevertheless refreshment to the spouse: and the sharper the thorns were to pierce thy sacred head, of whose points she discourses loftily, the more solace they shall bring to thy spouse. — Not all the thorns of this crown pricked the sacred head of the Spouse, for some stood out without: but these, my Spouse, thou hast reserved for thy elect, that they too might be able to become partakers of thy pains, and their sorrow united to thine might receive merit and price. — Those thorns, which did not pierce thy head but remained without, partly on the right, partly on the left, so by thy will hung, that they might fall to thy elect according to the place which they shall obtain. Nor were all fixed in the head, because, if thou hadst willed to have them all, thy elect could not have been partakers of them, and thus they would have remained somewhat deprived of those treasures, which are enclosed in thy divine head: but those which penetrated the head, made those openings, through which souls might be able to behold the secret treasures of thy wisdom there hidden. But that there might not be wanting a place, in which those souls might be able to remain with peace and quiet, spaces were left between thorn and thorn. Thou hast also willed that part of the aforesaid thorns should be raised toward heaven, for the ornament and glory of those blessed souls, which were to be placed there. And although on thy Spouse, who must be conformed to thee, only those were imprinted which pricked thy head, nevertheless she has been made partaker of all. Wherefore the aforesaid crown became to her glory, consolation, and fruition: because as the holy Apostle affirms, Charity makes all things to be common, hopes all things, bears all things, sustains all things —

[198] Now my eyes, O my Jesus, are made worthy to see thy most delicate, most beautiful, and divine head; and of the greater wounds made by her. that I may with thy other beloved souls be able to gaze upon it and understand thy great goodness. — O beautiful and precious crown! which didst touch the hairs of the incarnate Word, which art tinged with his blood, which didst penetrate the brain of my Jesus with so great torment and sorrow. O my Spouse! how comely thou art with that crown! O most beautiful Spouse! O love! O sweetness of my soul! This crown of thorns, among other openings, made in thy divine head six most worthy caverns: and although the prickings of the thorns, which pierced thy most innocent head, were almost without number; nevertheless there appeared in it six very great holes like caverns: of which three were in the anterior part, that is, one in thy most beautiful forehead, another on the right, the third on the left: three likewise behind, one in the middle of the head, the other two here and there; so that they encircled thy divine head like a diadem. In this contemplation of the Passion of Jesus Christ she remained long, and discoursed so loftily of those caverns, which she meditated as made by the crown of thorns in the sacred head of her Lord, that one who has not heard it with his own ears, cannot comprehend it. For there abounded in her discourse a singular devotion, with a multitude of most beautiful conceptions, and a copiousness of words with ardor of love toward her Spouse. And when she had lingered in those lofty thoughts four hours, she returned from the rapture, adorned with the precious gift of the crown of thorns.

CHAPTER V.

Amid contemplations of the burial and resurrection of Christ, she receives his heart, and afterward the gift of the highest purity.

[199] By so close a union was that blessed soul bound to the supreme God, On May 12, contemplating the burial of the Lord, that it seemed proper to her as it were always to be alienated from the senses, and to converse with the divine Majesty of the loftiest mysteries. For in the same year 1585, on May 12, rapt in spirit to the commemoration of the humanity of Christ, laid in the sepulcher for forty hours, for as many hours she remained raised to the contemplation of the heavenly great works; returning to the use of the senses for a time not longer, than was needful for reciting the divine Office, and taking food most sparingly for the restoration of the body. But she began in a rapture of this kind, after a short silence, to discourse thus. O eternal Word, who under the earth, in thy sepulcher I mean, didst remain forty hours, and at the same time wast in the bosom of the Father, and in limbo and under the earth, now with admiration I shall imitate thee. In this consideration she placed herself on her knees, with hands joined and eyes cast down, she represents to herself the Virgin, showing that she saw Jesus present, taken down from the cross; whence in the person of the blessed Virgin, she said: I adore my son and thy only-begotten. I offer thee, Father, for every creature the blood, which thy only-begotten son himself poured forth for human redemption. After some delay in this devout contemplation she spread her arms, and clearly showed that she received Jesus Christ taken down from the cross, both by the gestures and devout acts which she practiced, and by the words which she uttered, saying, Give me my son and my spouse. He who was my consolation, this hour is my affliction, and has saddened me.

[200] But a sign being given that she had received him, it cannot be told with how great fervor of spirit she began to show her services to the dead Jesus; who receives him taken down from the cross into her bosom, showing that with a linen cloth, which she had in her hands, she wiped the blood of that most holy body: and in a spectacle so tearful she used outwardly those acts, which clearly demonstrated the great sorrow of her mind. Then, as though considering the side of Jesus, she said: Why do not all enter into this side so open, and into so great a cavern of love? Then she raised herself to her feet, and with hands joined looking up to heaven, in the person of the Blessed Virgin she said. O eternal Father, I offer thee the blood of thy only-begotten son for the human race. O my son, I knew indeed, when I bore thee in the womb, that in this state I should see thee: then with great love I suckled thee, but now I behold thee with no less. If I could hold my mouth upon thine, as thou thyself didst hold thine upon my breasts, truly most willingly would I do it. I nourished thee with milk, but thou wilt nourish all with blood. O how willingly would I have given mine with thine! O truth of the eternal Father, O my only-begotten and firstborn, O Word of the Father, my spouse and son, equality of the Father and my humanity! They shall say to me, Behold the mother of one crucified. O John, thou didst rest upon his breast, and he now is reclined upon thine. O Magdalene, thou showest the same service by kissing the feet, which before: but I cannot do the same by suckling, nourishing, wrapping in swaddling-bands, and kissing alive, and hearing my Love speak.

[201] After voices of this kind she began to advance with slow step, she leads him to the sepulcher, as though with the other Maries and holy John the Evangelist proceeding to bury the body of her blessed Jesus. To this end, now through one, now through another chamber she went, with wonderful gravity and modesty; and so she traversed various places of the monastery. But reaching the Choir, there she let herself down on her knees, and with hand outstretched she said: Give me yet once my Jesus between my arms, before you lay him within the sepulcher. And showing that she had received him, she pursued thus: One thou art in essence, and the only one to pierce my heart. And after some delay, again in the person of the blessed Virgin she added: Come, take him. Now the place of reproach becomes Paradise. Why could I not invite all creatures, that they come to perform the obsequies of their Creator? I shall invite the Angels. Come, O Angels, to bury my son and your God. Let all the elements bow themselves, let all the birds praise and sing with jubilation: because at length is finished that incomprehensible work of redemption, done by thee the Word, my son.

[202] A little after, all mournful and afflicted, she fixed her eyes on the ground, as though looking into the sepulcher: then with a most ardent sigh she said: Why can I not here enter with thee, O my Lord? But because this is not granted me, do thou at least enter into me — It can no more be said; and lays him in it. Exult, daughters of Sion, but Weep. And it could be said that the virgins are discolored, nor have a blush in the countenance, and that the Priests bewail; since thou, who art the highest Priest, not only bewailest, but art dead and buried: but I, who am thy virgin and mother, am discolored, after my countenance no more enjoys thy most joyous and delightful aspect. — I gloried and believed that the Virgins would wish to follow me, from the desire of having an immortal spouse: and now I see thee stretched on the ground. I believed that they could glory, having a spouse comely and beautiful beyond all the sons of men: and behold there is no comeliness in thee nor beauty. Thou art the crown of Virgins, and meanwhile thou art crowned with thorns — Now it can be said, that there is more than one Paradise: because wherever thy essence is, there is Paradise. Paradise therefore is the sepulcher, Paradise is limbo. — O spouse, O my son! How greatly didst thou will to humble thyself for a vile creature, enclosing thyself first in my womb, and afterward in the sepulcher? Come, shut in my only-begotten. Meanwhile she raised herself to her feet, and pursuing she said: How shall I ever be able to depart hence, without my spouse and son? But what do I say? Shall I fail in faith, not believing that the same is in the sepulcher and with me? never indeed. These things said she kept a sweet silence, making most devout and lamentable gestures; then full of admiration, she said: Great

is our God, Great is our God. Thou art infinite, O Word, and incomprehensible to creatures. But long persevering in such admiration, she seemed to be consumed by sorrow; because, as she afterward related, she saw, namely as much as she herself could grasp, the greatness of God, and on the contrary the malice and iniquity of creatures. Hence it came about, that in this contemplation she always used words full of exaggeration and admiration, on account of those things which she saw, wonderful beyond what a man can believe. For she said, Alas for me! Living I die — Would that at least I could bring creatures to thy love, my Jesus. And uttering other like things she spoke with so great speed, without any interruption, that they could in no wise be noted in writing. And then the Lord promised her, to give his heart, as of old to S. Catherine of Siena, as she afterward related.

[203] Then when she had spoken long, of that great joy, which, Jesus descending to limbo, the blessed souls there detained perceived; she saw coming to her S. Angelus the Carmelite and S. Catherine of Siena, Compline being recited with SS. Angelus and Catherine. her special Patrons: and suddenly she gave beginning by singing Compline, Bid, Lord, a blessing. But she was silent at the Blessing, and presently added, Brethren, be sober. Then alone she once said, I confess, and the whole Compline, pronouncing and being silent at alternate Verses: so that from the manner of reciting, and from the words which she then uttered, it appeared, that in saying the office of Compline she had been aided by the aforesaid Saints. But the Office finished, she said: Ah! depart not, for it is needful that you remain to do other things also. And suddenly she began to invoke the most holy Virgin, and those very Saints, saying; Pray for us, holy Mother of God. Pray for us, holy Father Angelus. Pray for us, holy Mother Catherine. For because she saw her beloved Spouse, willing to give her his heart, she receives the heart of Jesus, as a few hours before he had promised; she invited those her devout Saints, to help her to receive it worthily. Nor was there delay, addressing her Jesus with profound humility, she said: O my Jesus, I shall love thee, grant that no one know that thou givest me thy heart. After which voices in a moment her face was seen to brighten, and beyond what one can estimate to grow cheerful. Thus therefore inflamed with that love which her Jesus showed her, she melted for sweetness: and opening her arms, and raising herself toward her Spouse, she received his heart.

[204] But adorned with a favor so inestimable she drew her arms over her breast, crossing them in the form of a cross; and showed so great gladness, that no longer able to breathe, she seemed about to depart from this miserable life. Finally a good space of time being thus passed, she began in the person of her beloved Spouse to use these words: and for it she gives thanks. I have placed my heart in the soul of my Spouse; then in the person of the eternal Father to say, Spouse of my only-begotten, whatever thou wilt ask of me. And at length in her own person she added, O eternal Father, I dare not ask anything of thee, only I beg an increase of goodness in us all, and I offer all creatures, for whom every hour and every moment I would willingly suffer martyrdom, and if it were possible a thousand deaths. O happy and fortunate me, if the grace, which I so greatly desire, were granted! After such ardent prayers offered to the eternal Father, turning to the Spouse, as though grateful for the received benefit, she began to praise him and giving thanks to say, Bless the Lord, O my soul, and all that is within me his holy name.

[205] She saw Mary awaiting her son risen again After this, silence being kept a while, she began to contemplate Jesus rising again; and all cheerful and kindled with love, she said, O Mary, with how great equanimity didst thou await thy son who was to rise again! how many names didst thou devise to salute him, when thou saidst, Arise, my glory, arise psaltery and harp, arise psaltery. This being so well played by those thy pure and apt hands, rightly couldst thou, O Mary, await with faith him whom by faith thou hadst conceived. — This psaltery was, as it were Davidic, of ten strings; On a psaltery of ten strings I will sing to thee, and I will adore toward thy holy temple. But who was to be praised? To be praised was thy humility, thy divinity, thy Father, O Word. Of ten strings was this psaltery; which extending on the cross, thou didst demonstrate, how they ought to be touched and drawn, and this all creatures ought with anxious desire to gaze upon and admire. — The first two strings are the right and left hand, bored with most sharp nails; the fifth the side, so wide that from it are formed two strings, namely the side itself and the heart; the other two appear in the disjunction of his sacred members: take then the other two in the sacred and thorny head, and the perfect number will be had, On a ten-stringed instrument I will sing to thee. — and mingling her own affections with hers, But embracing thy son, Mary, thou didst wish to play and to dance, making a sweet and harmonious sound, which bore great gladness to thy soul. — On a ten-stringed instrument I will sing to thee. With that sound thou didst enchant all the Angelic spirits, and all creatures, as many as are in heaven and under the earth. O how great was thy faith, O Mary! Thou, looking to the right and left, didst see whether thy glorious Jesus appeared. Thou knewest him to be most powerful, and that while someone returned from the sepulcher weeping, he could at the same time appear to her alive and glorious, since he is everywhere. Let then this strong armed one quickly rise again, and bring confusion upon all those armed ones who guard the sepulcher. John and Magdalene went to the sepulcher, that they might find their Master: but he, triumphant, had already risen again. But they teach us, that, when the Lord departs from us with his grace, we ought like dead persons to seek him with great desire, and with most ardent sighs to penetrate even to the right hand of the Father, never stopping until we have found him. We ought also with an inner voice to call upon him, casting with the bow of love as it were continual arrows toward him: for he lets himself be caught like a little bird, which struck falls to the ground. It is surely just that the creature be content with its own nothingness; and since the eternal Word lets himself be moved by a single sigh or inner voice; provided this be directed and vibrated toward the bosom of the Father or his right hand; how much more fitting is it that the soul let herself be moved by the inner voice of the eternal Word? O Mary, every moment must have seemed to thee a year, when thou didst await thy beloved son. Ah! Come, Word, come to Mary and to me, come my Spouse.

[207] Having spoken such things, she showed that she saw her Jesus raised again, and with cheerful countenance she said, All seeing him marveled in the splendor of his glory. she receives him rising again But soon speaking with her Jesus, she said: Where now are the wounds? where the weals? where the spittings, reproaches, injuries, contumelies? What is lacking to this most sacred body? O how beautiful thou art, my spouse Jesus! Thou didst will first to appear to Mary, because she had conceived thee, because she was a virgin, because she had kept faith, because with the greatest desire she had awaited thee, because she was the most humble of all creatures. Thou didst will moreover first to appear to Mary, that to her first thou mightest share thy glory: and so he who first wishes to be visited by thee, Lord, it is needful that with Mary he have conceived thee, but with sorrow and anguish; it is needful that he have continually brought thee forth, by his assiduous operation. He who wishes to ascend to the sublimity of thy union, it is needful that he have faith; and indeed such, that from certitude it be as it were not faith. But when the soul comes to this, that forgetful of herself she is united to the Creator, she first shares the union, and is first confirmed in faith. And since God is the best good, infinite, immense, inscrutable, the more the soul believes this, the more she shares his goodness. And who would not wish to believe enough, they declare what is needful for her that she might be more intimately united with him? It is needful also that he who wishes to be first visited, be a virgin not only in body but also in soul, and that nothing hinder purity of heart: and so it will come about, that such a soul be first consoled, and obtain the first-fruits of the Word. The holy Virgin was first consoled, on account of humility, because she drew to earth the Word from heaven: for humility hastens, O Word, thy coming; for as soon as thou seest a soul adorned with that virtue, who desires to be visited by God. thou canst not contain thyself from visiting her. O God! how beautiful thou art! how much thou givest to the soul, who is first to be visited by thee! Thou givest her the vision, union, and fruition of thee, and of all those things which pertain to thee in heaven and on earth. O God! Wholly divine thou art, nor any more art thou afflicted by any sorrow or pain. Thy mother was deservedly first consoled, because she was conformed to thy will. So also the soul, who wishes to be consoled, let her have that conformity of will: but that she be more partaker of this virtue, makes that she become first partaker of thee thyself, receiving thy vision, thy fruition, and thy glorification. After these so lofty notices and favors so singular, that devout soul returned from the rapture, in which she had been, as is said above, for forty continuous hours.

[208] God, willing to exalt his beloved Spouse to the understanding of divine secrets, In the month of June rapt willed at the same time to present her with the most precious gift of purity, without which the human understanding is blind. But this happened in the same year 1585 in the month of June, in a certain rapture of five hours; in the beginning of which she was much afflicted. Afterward her face became most splendid like the sun: and amid the affections of an elevated spirit, she understood from her Jesus the conditions required to acquire purity: and she said; There are four things, my God, by which the soul can acquire that purity. — Set them forth therefore, my Lord. Then pursuing the discourse in the person of the Lord himself, First, he said, it is needful that the soul, who desires to obtain and possess that purity, she understands the conditions of purity to be acquired, be wholly dead and placed outside herself: so that she have no understanding, or knowledge, or any will; but all her understanding, knowing, and willing be reposed in me. It is needful that in all things and through all things she lose her own essence, assuming as far as she can my essence. It is needful that she have no notice or understanding of any thing, but as though placed outside herself and dead to herself, she live to me alone, who am her Creator and God. But such as these are, are named earthly Angels, on account of their great purity: for they possess

it in the most perfect and most sublime manner, in which it can be possessed by you wayfarers.

[209] The second thing, which is required for that purity, is, that the soul take care to have all her thoughts, affections, and desires exceedingly well purified, and directed to me, her God and Creator: nor let her permit to enter into her heart or mind any thought, by which she could be stained. Let her take care also to take out of the way every imagination of earthly and base things, which could separate her from me, or bring any stain to the heart or mind, fleeing every sin, even the lightest. But these are they of whom it is said, Blessed are the clean of heart, for they shall see God. The third is cleanness and corporal purity, holy virginity I mean, in which state I have placed all Religious women, of which the fourth and chief is humility, bound to me by the vow of chastity. But they ought most solicitously to preserve it, taking care to guard it as a precious treasure. For by this means they become very fit to receive my purity; because virginity itself makes them like me, and by it in a manner they return to the pristine state of innocence, in which I created them; and recover that first and pure being, which I gave them. The fourth and last, which is required to obtain my purity, is holy humility, so grateful to me, that no other virtue would please me in a soul which had not humility: which is the mother of purity, as purity in turn is the mother of humility. This humility is so useful to the soul possessing it, that it makes her also possess purity, even though she had even lost virginity; although virginity, as I said, is a most efficacious means to obtain purity. For in hell there will be many virgins, but humble souls can never be drawn thither. So purity by means of humility is acquired, preserved, and retained: and by the same means it can be recovered when lost. She asks the same to be given her in the presence of her Patrons,

[210] When she had spoken these things in the person of Jesus Christ, she saw that he wished to grant her this holy virtue; whence it is given to be understood, that she had all the aforesaid conditions; required to obtain purity. So she said: O purity, infuse thyself into me quickly, and (if it can be done) communicate thyself to all other creatures. But for every gift, which proceeds from thee, O Word, it is fitting that those be present, who were present at all the former ones; let them therefore come with exultation and jubilation. Then, as though about to receive them, she began to invoke each one saying, Let the dawn Mary by her humility not disdain to come, and the truthful Augustine, the clean Angelus, and the loving Catherine. In this elevation of mind she understood, that with that purity of mind she ought to work in the inner part; and pursuing, she said, The understanding humble, dead, and quickening, intends nothing, seeks nothing; and seeking God, seeks all things: whence dead to itself it will live, illumined it will see, and with its dead light it will illumine other understandings, desiring to know that purity. — Whatever can be understood outside this purity will seem to it to be great ignorance; and it will be a glorious torment to it, and she praises it, that that purity is not known. — Its will will be wholly submerged in that incarnate Word, the infallible truth. — It will see God, and outside God himself it will see Nothing — It will regard its neighbor, and will rest in that purity which it sees not understood — The memory will be wholly fruitful, even in the highest aridity of spirit — The soul, which possesses such purity, thinks of nothing but purity; will not remember anything but purity; tastes nothing, wills nothing, loves nothing but purity. —

[211] That purity is offended even by the least degree of one's own will — Every inordinate affection of possessing a little of earthly dust offends it — A single word less considered offends it: and she teaches what can offend it; it condemns every regard of the soul upon her own being, which is true not-being. — Such purity abhors every taste, every sense, every imagination which is outside God. — So clean is this purity, that it wills not that the soul have any willing, knowing, or understanding; but requires that all her willing, knowing, and understanding be from God. — It is easier to create heaven and earth, than with oneself to possess purity: and it is more difficult for the leaf of a tree not sometimes to be moved, than for purity not to be possessed by that soul, which is dead to herself — Happy therefore and glorious is that soul, which dies to herself; because in a moment she receives purity itself. Here when she had stopped a while, and with hands crossed before her breast had risen to her feet; she showed that she received that purity under the appearance of a white garment, saying, and she gives thanks to God for the same given her. I receive purity from him who receives me; with it I clothe myself and my soul, and it shall never be separated from me. — But who shall preserve it? Surely not any creature, who understands herself to have any being. It is needful therefore, O Word, that thou transform thyself into the soul, and preserve it in her, confirm and stabilize it. Then she stopped a long while, contemplating that great gift which she had received; nor did she omit to give most fervent thanks to the Lord, often repeating these words, What shall I render to the Lord for all that he has rendered to me? Since my frailty can do nothing else, I shall leave my whole self to thee, O my Jesus. And so restored to her senses, from the rapture she returned to the common exercises of the monastery.

CHAPTER VI.

The contemplation of the Lord's Ascension, and another ecstasy of four days.

CHAP. X

[212] Since this singular spirit had often seen and with her Jesus had shared his pains and sorrows; On the Vigil of the Ascension rapt, it was just that she should sometimes see him glorious and joyful; and this happened to her in that same year 1585 on the Vigil of the Ascension. For being with a certain companion of hers, and together with her reading the Gospel of that day, when they came to these words, Father, glorify thy son, she felt herself called by the eternal Father in this manner. Sent into the blood of my Word, come into the congregation of my Only-begotten and thy Spouse, of Mary his Mother, and of his beloved Apostles. At this calling she briskly bestirred herself: and entering a certain chamber of the monastery, she was at once rapt in spirit, and so remained the whole following night. But when in the beginning she had long been silent, she began to speak thus: O happy congregation of yours, holy Apostles, in which thou by name, O John, conversing by turns dost question and hear. on the very day she sees Jesus about to ascend — Where Jesus is, there is Paradise: it is just therefore that in this place, where Jesus is found, there be also Angels. Seeing then an infinite multitude of these, descending from heaven, to render company to their Creator gloriously triumphing, she said, — O great multitude of spirits so bright and splendid! who shall be able to number them? — Each descend divided into their own Choirs and Hierarchies. O how great an array they prepare for the Word! — O how sweet a shade!

[217] to comfort his mother, A little after she entered upon contemplating the colloquy, which Jesus had with his most holy Mother, before he ascended to heaven, saying, O Word, what is that colloquy which thou hast with Mary? Thou leavest Mary, separated from thee as to the body: but afterward thou didst comfort her, yet not because she needed comfort: for although she remained clothed in mortal flesh, yet she was so conformed to thy will, that she would have been content to remain eternally upon earth, if such had been thy will — Thou didst comfort her, that she might comfort the wills of the Apostles, and suckle the Virgins — She remained so comforted, that whoever now regards her, is comforted in all his trouble, tribulation, and pain, and remains victor of all temptations: so that he who finds no mercy, and sees himself failing from infirmity, let him recur to Mary, who is wholly strong and powerful. He who is engaged in perpetual duel, that she may be the refuge of all let him recur to Mary, who is a peaceful sea. He who is suffocated by the pleasures of this world, let him recur to Mary, who is a bitter sea. He who is possessed by a demon, let him recur to Mary, who is the mother of humility: for nothing more puts demons to flight than humility — Let each one therefore recur to Mary. — Great and wonderful are the secrets, which my sweet Spouse communicates with Mary — Great is our God — O Mary, the colloquy which thou hadst with thy son, when he went to suffer, was of conformity; the other in the resurrection, was of joy; but this last was more glorious.

[214] especially of the Virgins; But in what thing did this colloquy most delight thee, O Mary? Was it because the Word was the Spouse of Virgins, who chose these for his crown? Yea verily. Because thou wast a Virgin, and the Word itself was so taken with the love of Virginity, that it was just that this last joy should have been about Virgins. — These are they, who manifest his power, by leaving all things; his liberality, by leaving themselves; his wisdom, by leaving their parents; his opulence, by leaving creatures; while they will not love, nor even hear the name of any other than this their Spouse. — O how greatly the Word loved this Virginity, when he crowned it in himself! In restoring man he demonstrated, how dear it was to his heart; since suffering on the cross, he commended it to him who was a Virgin. — So great splendor does the Word add to Virgins, that he draws them to his heart and unites them with himself; and at the brightness of Virginity the sun is darkened, because its light in respect of that scarcely seems to shine. — When thou didst go, O Word, to the passion, Mary remained wholly grieving; when thou didst rise again, wholly confiding; when thou didst ascend into heaven, wholly admiring. — So also the soul, thy Spouse, when thou visitest her with tribulations, remains wholly grieving, but not impatient; she grieves, not for the pain, but for her own demerit. — Mary remained confiding in the resurrection, so also the soul confides through the grace which she received, and can say, I can do all things in him who comforts me. Now let anyone's hand fight against me. But when the soul is in heaven, now she neither grieves, nor confides, but admires: for when she tastes God through mutual colloquy, she marvels at God himself and his greatness, nor can she cease saying — O great God! O admirable God!

[215] then to confirm the Apostles, Thou didst then confirm, my Jesus, and stabilize

in this colloquy thy Apostles, because they were to be columns of the Church, and with thy wisdom thou didst exhort them. — In thy passion thou gavest them an example, to demonstrate, that thy servants and faithful lovers ought in suffering to shine forth by example; for many know how to say and not to do. — O blessed, happy, and glorious he who for love of thee suffers, O Word! For it is more (if it is lawful to say) to suffer for thy love, than to possess thee: because thee possessed we can lose, but what we suffer for love of thee is written in the book of life and is never lost. — In thy resurrection thou gavest them peace: because as soon as thou wast raised again, peace was made between the creature and God. — In the heart where there is peace, there is also Paradise: because thou art there. But peace itself shrinks from offending anyone, nor speaks of the neighbor except in so far as it does that for thy honor. The peaceful and humble heart always regards union. In this colloquy of the Ascension thou givest him solace, promising the Holy Spirit; thou teachest and showest the manner of receiving him, and sayest that they are to do great things for thy name; finally thou promisest them thyself, saying, that thou art with them even to the consummation of the world: a promise truly such, as no creature can fulfill, since this has nothing of its own, not even itself. — Other things thou lendest us, but thyself thou givest. Thou canst take from me my life, but thyself thou canst not take from me: because thou art truth, and truthfully thou hast said, that thou wilt always be with me. — O Word, O my Spouse! how little art thou known, loved, and possessed? After she had thus discoursed, and with incredible fervor of spirit had commended all creatures to God after her manner, she returned from the rapture.

[216] But it was wonderful, that precisely for so much time she was restored to herself, to ascend into heaven, as was needful to take the food of Angels. For scarcely had she communicated, when withdrawing to contemplate the glory of the Word ascending into heaven, she was called to see his glorious triumph by these words: Come, my dove, to see the humanity of thy Spouse, ascending to the right hand of his eternal Father. So rapt in spirit, she saw that her Jesus ascended to heaven, in a company as it were infinite of Angelic cohorts; and she began to say; One by one through their own choirs each receive the trophies and insignia of the Word himself. — Mary sees reach to heaven the humanity taken from her, formed from her most pure blood, and nourished with her milk — Mary sees the multitude of Angels, and the fair and numerous company of the holy Fathers: among whom stands forth John the Baptist, whom she made exult in his mother's womb, being praised by her mediation. — Many had prophesied of the Word, but I do not believe that anyone comprehended the glory, which higher than human grasp he possesses. — O David, why dost thou not now renew thy songs and prophecies? but if thou really renewest them in the heavens, why dost thou not make them known to us? O Word, why dost thou not take with thee the Spouses? Take them, I beseech. But as Mary and the Apostles awaited the Holy Spirit in the upper room, so they too will await him: because likewise it will be granted them, and from them he will not depart.

[217] and there receives After words of this kind, with the greatest agility she raised herself to her feet: and with eyes lifted to heaven, lifting thither also her arms, she seemed to wish to fly thither, and to imitate her Spouse ascending into the heavens. At that same moment of time her face began so to shine and to be seen so full of majesty, that it stirred all who beheld her to great devotion: and then showing, that she saw the incarnate Word enter into heaven, joyful and cheerful she said wholly, O my God! O my Jesus! Dost thou then go and depart from us? O how great joy there will be! But we, O Mary, here on earth remain. O most pure Angels, receive us too; for if he is your Lord, he is also our Spouse. — O eternal Word, O infinite wisdom! What has the creature done for thee, for whom thou hast done so many things, and now ascendest into heaven for her greater glory? Say, I pray, what has she done for thee, that thou lovest her so much? What dost thou give her, and what in turn dost thou exact? Thou lovest so much, that thou givest her thyself, who art all things, and outside whom is nothing: thou exactest from her all her willing and knowing, because by giving thee this she gives all that she has. — O infinite wisdom! O highest goodness! O love! O love! known to few, loved by fewer, possessed by fewest. O incarnate love, Word made man! at the right hand of the Father. O eternal wisdom! O our ingratitude, the cause of every evil! O purity little known, and little desired! — O my Spouse, O my Spouse! Now, when with thy humanity thou residest in heaven at the right hand of the Father, create in me a clean heart, O God, and renew a right spirit within my bowels. After these words she returned from the rapture, and gave herself to the exercises of the monastery, wholly filled with inward joy, to the admiration of all the Nuns.

Chap. XI

[218] But among her other raptures exceedingly notable was also that, In the year 1586 rapt for four days, which she suffered on the XI day of August in the year 1586, which lasted her four days and as many continuous nights, except two hours daily, in which she was restored to her natural sense, to take the very smallest food. In this she began sweetly to complain before God, that he wished her so to speak that she could be heard by others, saying, Ah, loving Word! Say, I pray, why hast thou conferred so many things on me in secret, and now wishest that I manifest them? Then with great fervor of spirit, so that sometimes she seemed to faint for sweetness, O it is well, she said, that thou doest this: for I see that I could scarcely be brought to manifest such things: but thou knowest my infirmity. — Moreover thou doest this, that they may more easily believe thee when thou speakest in me. — Moreover that thou mayest show them their good. Thou couldst indeed by another way effect the same, but this has pleased thee. — O God, so great that thou canst not be understood, and thou subjectest thyself to some small creature, she wishes that God be truly sought by creatures, my God? — O how various are they who seek thee? and how various could be the answers, to be given by thee to them? I would indeed for all answer the truth, but of myself I cannot say that I seek the truth, otherwise my works would be other. — O for how many could the names be changed, that they should not be called truth, but vanity! — O infallible truth! thou canst not be lacking to thyself: but neither canst thou be lacking to the soul aspiring to truth, as the stag desires the fountains of waters. — Thou, incarnate Word, art like a thirsty stag: and such also is the creature, who understands thy will. — O God! he who experiences not, cannot understand: but he who really thirsts, recurs always to the fountain, and marvels at those whom he sees not thirst. But how can the soul desist from seeking the perfection of other souls, which, so to speak, she loves more than herself?

[219] As Christ desiringly sought them, He who comprehended, how great a thing even a single soul is, would not marvel, that she always returns to understand and to will thy operation. — So anxious a thirst had the incarnate Word in seeking out his creature, because he always regarded the cause which moved him, to come to seek her out: but that was love alone: nor did there ever pass even the least space of that time, in which he lived with us on earth, in which he did not labor night and day for creatures to be brought back to himself, and his work to be perfected. — Look upon the face of thy Christ. This thy regard is like the sun, which warms and makes fruitful. So also the soul, whom thou regardest, makes thy will fructify in her heart: nor is there found a heart so frozen, which does not grow warm with thy inmost charity, when it is looked upon by thy divine and holy eyes. — Grateful and great, great and grateful is thy work. — Great and wonderful are the works, and vehemently loved them, which are contained in thy work, my God. The words help, and thy blood penetrates, my Jesus — God of highest goodness, of incredible power, of ineffable wisdom! Eternal God, Savior of our hearts, the substance of thy essence. Ah! tell me, how much hast thou loved the creature created by thee? how much dost thou love? and how much wilt thou love? So much hast thou loved her, that thou hast given her being, hast created, and recreated her. But he who loves himself, knows not himself to be loved by God: nor does he care much to be loved, who proceeds not with God and creatures in all sincerity without any dissimulation. — He cares not to be loved in return and glorified by God, who acquiesces not in all things; not only in those which God does, but also in those which he sees done by creatures, although in them there were as great confusion as is in hell: for it is needful to acquiesce in everything: so the soul renders herself fit, to be loved and glorified by God. —

[220] O good Jesus! Our eyes are blind and darkened, nor do we see the light: she deplores the blindness of men and how shall we be able to escape so many snares? It is needful to have a pure eye, that one be not caught; and to be strong, that one be not overcome. So give light, my God. — Our blindness is born from a humor, falling upon the pupil of our eye: and this superfluity of humor is born from a certain inmost love of earthly things; if indeed it is to be called love, and not rather hatred, which deprives us of love. — Such superfluity is also, either from nature, or from complacency about spiritual tastes, or from acquired wisdom and knowledge. — The superfluity of nature is nothing else, than the appetite and desire of one's own advantage. — The superfluity of complacency in spiritual tastes, born from a triple superfluity, comes from the desire of union and taste in things of this kind, stopping there: he who has such a desire, is not perfect, because he attaches himself to the gifts, not to the giver. — The superfluity of human wisdom and knowledge and other acquired gifts, is that accursed vainglory. These three humors are like a thick film, lying upon the eyeball of our understanding, which makes

that we know not God. — Wherefore, unless by that burning fire, which burns in the divine breast, those humors be decocted, by means of the humanity of the Word; there will never be taken from our hearts that blindness, which is common to all creatures, and against which there is no other remedy, and she wishes the religious Orders to be reformed. than thy charity, my God, and thy blood, my Jesus. In this rapture, besides the things which have been said, the Saint spoke many others, especially how necessarily the religious Orders ought to be reformed, for this reason that they had greatly fallen away from religious observance. And for that cause, still placed in the rapture, she dictated several Epistles to various Prelates of the Church, full of the spirit of God, in which she demonstrates this necessity to be great.

CHAPTER VII.

Instructed by Saints Ignatius and Angelus concerning humility and poverty, she sees the pains of Purgatory, and of her brother detained in it.

Chap. XII

[221] On the third Sunday of Advent of the year 1594, December XVIII, rapt into ecstasy, she saw the most holy Virgin, In the year 1594 midway between S. Angelus the Carmelite Martyr and B. Ignatius founder of the Society of Jesus; and she understood these Saints to have been chosen by her, that with her they might treat of poverty and humility. Wherefore she in the person of B. Ignatius began to discourse of humility in this manner. from S. Ignatius she learns humility I Ignatius, am chosen by the mother of thy Spouse, that with thee I may treat of humility. Hear therefore my words — Humility ought to be infused, like oil into a lamp, into the new plants of Religion: and as oil occupies the whole vessel into which it is infused, so humility and true self-knowledge ought so to occupy the powers of the soul, that whether they turn to the right or to the left, they find nothing else than humility and meekness. And as the wick cannot burn without oil; so the new plants will not give in Religion the splendor of sanctity and perfection, if there be not given them at all times the notice of such humility, and if in it they be not exercised and tried; teaching them how necessary to a true Religious is that virtue, which is nothing else, than a continual knowledge of one's own self, and a perpetual joy in those things which can induce a low esteem of self, until the new plant have well ordered all the powers of her soul. But care must be taken, that the Novice in the humiliations, to be instilled in novices, which are now applied to that end, remain firm and stable, often reminding her, that for this alone she has taken the Habit. But that the demon may have no part herein, the trainer of the Novices ought to use a certain holy artifice; namely that, wishing to depress their judgment or will, if she note in them any repugnance or impatience, she know indeed to chastise this severely, and to exaggerate the fault, although in itself the smallest; meanwhile yet, while she infuses the oil of mortification, let her have ready on the other part a sweet balsam, showing how greatly God is glorified by actions of this kind, and how great fruits they thence perceive; so that they may be led into the love of humility itself, and besides it may will and aspire to nothing.

[222] Exterior humility ought to appear in every word, so that it may appear even outwardly, gesture, and work, and as in the world words of blasphemy are prohibited, so ought all those things to be forbidden in Religion, which savor not of humility: likewise gestures contrary to it, as in the world actions repugnant to honor and fame; finally works done without humility, as some King would detest that his son should assume the habit of a stable-boy. But in Superiors humility ought to be such, that on account of the examples given of themselves, they need not mingle acts of humility with their reproofs and exhortations. Each Spouse, Religious I mean, ought to be such, that she can be transplanted, and that the Superiors may be able to transfer the sweeter and more precious fruits, now into valleys, now onto mountains, nor let them cease also to lead the less esteemed ones here and there. The Spouses in the building of spiritual perfection ought to be like the stones, which were used for the fabric of Solomon's temple, in which the stroke of the hammer was not heard. But whichever in the very fitting open their mouth, let them be brought to the fountain, and there be inebriated with acts of love and severity, that they may be no longer able to open it, but as drunken let them be infused with sweet sleep. — To those who would resist such humiliation, let their crucified Spouse be given into their hands, showing that they ought to imitate him. But until death this exercise of humility ought never to be remitted: and its acts to be held for a ladder to heaven. and he who bears the care of souls, let him not be slothful to exercise them in this virtue, as long as flesh and bones are united to the body. For this is a certain ladder of so many steps, that the number of steps to be ascended is never finished: and it is needful again and again to remeasure the same steps, multiplying the acts themselves. Souls, which lack that humility, cannot go out of themselves: because there rise up in them a thousand and a thousand passions, and many curiosities in which they are occupied. As the incarnate Word made the Apostles become fishers of men, so also he willed his Spouses to be huntresses of souls. And thus far I have sufficiently fed thee with humility, now I dismiss thee that thou mayest go to receive the food of poverty.

[223] So S. Ignatius finished the discourse, which she taking up, in the person of S. Angelus spoke thus. I Angelus, wearing the habit of the mother of God Mary, who is my glory and my crown, say to the chosen Spouses, that the Spouse of Jesus, namely poverty itself, ought to be their nurse, from S. Angelus poverty and that to the new Spouses gifts ought to be given. For as earthly Spouses reckon themselves the happier, the more they abound with gifts and necklaces; so exceedingly happy and perfect will that Spouse be, to whom by all the other Spouses examples of poverty are given. Her ring ought to be a total despoiling of all things: but as the ring is round, so let nothing remain to her, to which she cleaves fixed, but naked let her follow the naked Christ. He who undertakes to rule her, ought to take care that she hear nothing, see nothing, love nothing but poverty: but she who has not loved it, let her be derided as drunken: for poverty itself ought to be your treasure, your food, and your rest. to be commended to them, But as every day you take food, so there ought never to pass a day in which poverty is not treated of with the new Spouses, now praising and magnifying it, now exhorting and animating them to love it, now testing whether they really now love it. Let care be taken that the children, that is their works, be clothed with nothing but poverty. This poverty you ought vehemently to love in food, to make it shine in clothing, to magnify and extol it in every place. So much ought it to be loved, that the very taking of food and clothing should grow bitter for tears, and poverty not die except with the Spouse. So much does God love poverty; that to the soul possessing it he cannot but give himself and his kingdom. The soul possessing poverty, usurps for herself the crown of Martyrs. But precepts of this kind ought to be infused into souls through a golden channel, that is, through a breast full of charity, in suavity of spirit and harmony of words.

[224] and the necessity of both virtues, With these two virtues as with balsam ought the souls to be seasoned, which come to the habitation of Mary, that they may be able to preserve the innocence, which together with the Habit they put on. But as to imbue something with balsam we use our own hands, so we ought not to say one thing, and do another. In the exercise of these two virtues is practiced perfect obedience, which is our first vow. Souls which possess humility confound hell, and have power to bear in their hands the head of Holofernes. Such souls the Word makes bulwarks for his city. He who loves humility and poverty, loses no words grieving over any thing. He who possesses poverty, always thinks of the poor Christ; and esteems his body, as much as a King esteems spiders' webs. Souls of this kind Mary will caress; these will she bind to her breast, and nourish with milk; and if they persevere to the end, she will make them possess the Word even to the consummation of the world. But do this, that thou be sated not only with the love of this virtue, but with the exercise: for which favor she gives thanks to God. for a hungry man is never sated by a well-laid table, if there be not abundance of food. Humility ought to be exercised with gravity, and poverty with cheerfulness. After these things speaking in her own person, she added: Woe to us, unless we be affected toward humility and poverty, which the Word preached, exalted, and loved: for this is what is required of us. Grace, praise, and magnificence be to thee, God of virtues; who hast deigned through the Saints, Mary, Ignatius, and Angelus, to give thy handmaid the notice of this high and sublime exercise. But after these words she sweetly fell silent, and finally returned from the rapture.

Chap. XIII

[225] On a certain occasion being in the Choir, to pray for the soul of a certain brother of hers deceased; on the XIV day of June 1587, she saw his soul atrociously tormented in Purgatory: wherefore full of compassion, she began to weep and lament profusely, and then she said, O wretched, but also blessed thou! O painful and glorious soul! In the year 1587 she sees her brother's soul in Purgatory. Grievous are these pains, and yet they are endured. O would that someone comprehended them! — When thou wast here, thou wouldst not hearken to me, but now thou greatly desirest that I hear thee — O wretched one! what then wouldst thou of me? And being a while quiet she began to count up to the hundred and seventh number, and certainly indicated that she was asked by her brother's soul, that as many times she would communicate for him; whence she added, That which thou askest, I can perform for thee daily in the morning. — But O how long a time will be needful to expunge such a debt! and for it she undertakes to communicate 107 times, Blessed me, however, if I should come where thou now art, or if no creatures should descend lower. — O God of infinite goodness! thou lovest creatures more, and more desirest to bring them to thee, than they to come to thee. — Relieve, O just and merciful God, the pain of him, who once a little child sometimes praised thee. Regard, I beseech, thy goodness, and use mercy toward him. — O most just God, if he did not do whatever was grateful to thee; yet he did not contemn those who execute thy good pleasure. It is true, that he wrought something against thee; yet he did not praise such a work. — It is true, that together with me he did not praise thy goodness; yet he knew, that it was fitting

that thou shouldst be praised. She then went on to pray at length for that soul: and after she had said the Psalms, Praise the Lord, all ye nations, Praise the Lord, ye children, and, Praise the Lord from the heavens, with the Requiem, she returned from the rapture. Then stirred by heavenly ardor, she went at once to the Mother Prioress; and prostrate at her feet, with copious tears she said; O Mother, truly great are those pains, which in Purgatory the souls suffer: never indeed would I have believed them so great, had I not been somewhat illumined about them. Then the Prioress consoled her, in which she acquiesced.

[226] But on the following day, when she held her mind fixed in contemplation of this kind; she receives solace from the glory that will follow those pains, she began in the same to be so tenderly affected, that, occupied with all the rest of the Sisters in the work of the monastery, she was rapt into ecstasy, in which there was again shown to her the atrocity of such pains. Wherefore with tears and sighs turned to heaven, My spirit, she said, suffices not for living on earth, and dealing with creatures after a vision of this kind. After which words she showed, her sorrow somewhat mitigated by the Lord, by the showing of that glory which was to follow those pains: whence become joyful and cheerful of aspect in respect of the eternal felicity, she added: I will no more call you atrocious pains, but glorious, since you lead souls to so happy a glory. And when in this contemplation she had spent an hour, she returned from the rapture. But on the following day, and the time to her prayers being shortened. being toward evening with many other Nuns in the garden, she departed thence: and alienated from her senses, again she saw, as she afterward related, in Purgatory the soul of her brother, whose time on account of her prayers had been shortened and the pain alleviated. But not content with this, on account of the ardent desire of saving souls, she began anew to offer affectionate prayers to the Blessed Virgin and the other Saints, that that soul might be wholly released from so grievous a torment, and she said: O God! how much we ought to pray for those wretched souls, which either now await to come to thee, or are in peril lest they be separated from thee. After these words, she was seen wholly drawn into admiration, on account of that which she saw, and she said: I will go all around. Namely Purgatory, which was to be shown to her; which was known not only from her acts, but also from those things which she related to the Nuns.

[227] She began therefore, remaining in the rapture, to go all around the whole garden in which she then was, which truly is large; and so she spent two solid hours. She goes around purgatory in spirit, But she stopped sometimes, intent on considering the particular pains of each vice; she clapped her hands, from the affection of commiseration; she grew pale of countenance; she walked with body bowed, on account of the trouble which a vision of this kind brought; finally she made such signs of horror, that even her very aspect struck terror. But that the devout reader may be given some specimen of those things which she saw, and which she said: she began first with mournful voice thus to cry out, Compassion! Compassion! mercy! Descend, O blood, and free those souls. O poor wretches! You suffer so much, and yet you are content and glad. All the torments endured by the holy Martyrs, in respect of these, and there she sees the pains of the religious, are like a most pleasant garden. I shall reckon myself blessed, if I descend not still lower. She saw also how the Religious were tormented: whence when she had advanced a little, she stopped, and sending forth a great sigh, she said; O good God! the Religious also in these pains? Ah! Yet she did not explain the pain which they suffered, but for horror at almost every step she sighed. She saw then the pains inflicted on the ignorant, and on those who in the flower of age are deprived of life; of the ignorant, and they seemed to her in respect of those which others endured, exceedingly light: because they were tormented only by fire and ice. She saw moreover that such souls had their guardian Angel present, and were greatly comforted by his aspect: as on the contrary they were much afflicted by the sight of demons.

[228] But hereupon seeking in what place was the soul of her brother: Where, she said, is that soul, among whom her brother, so greatly beloved by me, and so greatly conjoined? But seeing it, she said: O poor wretch! thou sufferest so much, and yet thou rejoicest: thou burnest, and art content. Truly happy and blessed thou art on the other part, since these pains will conduct thee to so great and unspeakable glory. Blessed me, if I were not to suffer any more! Come, remain there, and complete the purgation of thy faults. Hereupon having advanced somewhat, she showed that she saw pains much greater, and she said; O how horrible is that place, of hypocrites, full of demons terrible and deformed, and of intolerable torments? Who, I pray, are so severely tortured? for they are pierced from part to part with most sharp knives, and then most cruelly cut to pieces. But after the rapture she narrated, that those souls, which dwelt in a torment so bitter, were the souls of hypocrites; adding, that they who are nearer to hell, like these, also share more of the gnashing of teeth to be there endured. Proceeding further, she saw a great multitude of souls, of the impatient, oppressed with a heavy weight, and as it were crushed under it; and she understood them to be the souls of the disobedient and impatient. But wonderful to see were her actions, while she beheld them. For now she bowed her head almost to the ground, now into that part she fixed her gaze, now she drew up her shoulders from compassion. of liars, Once also stricken with incredible terror, she began to call out for help from heaven: then when she had stood silent a while full of admiration and astonishment, she saw the pains of liars: and these being seen most atrocious, she began with raised voice thus to discourse, Liars too stand near hell, and are much tormented: into their mouth is poured melted lead, and at the same time they seem to burn and to tremble.

[229] of those fallen from frailty, She saw moreover tortured those who from human frailty had sinned, and she said: Alas for me! I believed that you, who through frailty sinned, were in the place of the ignorant: but although in respect of others you suffer very little, nevertheless you are in a burning flame. Beholding then the avaricious she said: They who once on earth could not be sated with wealth, now are sated with torments: of the avaricious, namely they are melted like lead, nor yet here is their pain finished: because, restored to their former integrity, of the unchaste, they are given to be devoured by beasts. Thence she passed to the impure and unclean, and these she saw placed in a place exceedingly stinking, and turned to them, O unclean, she said, behold your place. But remaining here very little, and beholding the proud and ambitious, of the proud, she said, Behold those who wished in the world to be ministered to and crowned, but now in this so dark a night are afflicted. of the ungrateful, Then she turned her thought to the ungrateful, atrociously tormented; and This, she said, place I seem to myself to deserve, my Lord, because ingratitude dries up the fountain of piety: but here she saw souls, submerged in a most deep lake of as it were molten lead. Finally there were shown to her the souls of those, who were held by no special vice more singularly, but in all things were somewhat guilty: and therefore she saw them share of the pains of all, but less intense than those whose proper vices they were.

[230] The pains of Purgatory being seen in this manner, at the third hour of the night she went out of the garden, and persevering in the rapture, she begged the Lord, not to show her any more such great pains, because for seeing them further her spirit failed. Yet pursuing the discourse with her Jesus, she said: Say, I beseech, Lord, why hast thou set before me a spectacle of this kind this evening? when never before had I so much light about it, much less comprehended it. Was it perhaps that thou mightest satisfy my desire, finally she understands her brother will soon be freed, desiring to know where the soul of my brother remained? Or rather that with greater fervor I might pray for those souls? Yea, yea. This is the cause, and moreover that I may better know thy purity, and more hate that which thy Spouse Catherine pursued with so great hatred, namely sin contrary to virtue. And when her Jesus had again indicated to her the time, after which he wished to call her brother's soul to himself; she said, Be it done when it shall please thee, Lord. But O happy thou, beloved brother! because soon thy liberation will be at hand: but although great and ineffable be thy pains, yet they are not worthy in comparison with the future unspeakable and incomprehensible glory, which is prepared for thee in heaven. After this she understood that it would be a great help to those souls, and that souls are helped by frequent Communion, for their refreshment to take the most holy Sacrament of the Altar, and asking Jesus, what precaution was to be used to escape pains so atrocious, she said with loud voice. It is needful in all things and through all things to put off oneself and put on thee, my Lord. It is needful to walk with a pure and sincere intention: and woe to those who have any other than that of serving thee and honoring thee, O my Jesus, or of caring for the salvation of their soul.

[231] Finally she offered the blood of the immaculate Lamb for the souls of Purgatory, and returned from the rapture so wearied, that although she would not, she was nevertheless led by the Sisters to take some rest. [in the presence at these things of her Guardian Angel and SS. Augustine and Catherine of Siena.] But constrained by obedience she related, that she had seen those pains accompanied by her Guardian Angel, S. Catherine of Siena, and S. Augustine her devout ones: because without their present aid she could scarcely have sustained the sight of the souls, tormented in Purgatory. But it had been a spectacle worthy of commiseration to see the gestures which she made: although being asked by the two Nuns, with whom she conferred her affairs, whether she had really endured anything of those pains; she said, that not otherwise, than as he suffers who sees another suffering. But it cannot be told with how great spirit and fervor she related such things, so that those who heard seemed to themselves to see all with their own eyes; nor was there any who was not moved to tears, from compassion; and who was not kindled, the more to relieve those souls by pouring forth prayers to God.

Thus far it has seemed of greater worth, and conducing more to the history, to render into Latin those things which we found written in Italian: yet of the same spirit and devotion are the exercises, contemplations, and acts, contained in the five other chapters noted above; but for the sake of brevity here passed over. By which study we are also compelled to leave untouched four other Parts, woven together after the publication of the first two; especially because Father Virgil Cepari, in the Life to be given after this, touched on certain principal points, digested according to the virtues of the Saint herself, illustrating them with many particular actions, and thus proceeding more conveniently to the form of history. Meanwhile receive a Synopsis of the remaining Parts in Puccini's work.

SYNOPSIS

Of the third, fourth, fifth, and sixth Part,

Collected from their Proems and Indices of Chapters.

[232] The great devotion which the Life of the venerable Mother Sister Mary Magdalene de' Pazzi excited in the people, What moved the author to compile these parts, some months ago sent forth from the press into public light; and the great admiration, which those stupendous actions, which the divine goodness wrought in her, brought to each one; and also the universal applause, which everywhere, whither penetrated the odor of so great sanctity, I have learned to have arisen; moved me to add to it a third, fourth, fifth, and sixth Part of the Life; especially with the addition of those goads, which were applied to me by many religious persons, Prelates, Nobles, Toparchs, and Princes: whence I seem to myself to take a certain argument, that it is of the divine will, that his glory may appear to the world with greater splendor through this his beloved Spouse, as through a bright mirror of true sanctity. But that the devout reader may have some notice of this third Part, it is to be reduced to his memory from the first, that Sister Mary Magdalene in the year 1585, having suffered an ecstasy almost continuous of eight days and nights, with very small spaces of free time interposed, perceived from God certain most lofty notices: of which she spoke in such wise, that they could be noted by the Nuns, assiduously assisting her to that effect. Hence, as from a wonderful thing, was formed Chapter XIV and XV of the first Part (both comprehended in Chapter IV of this our distribution); but because those discourses were so prolix, The Third contains the notices received in the eight-day rapture, that they filled one great volume, they were there omitted, lest the thread of the history should be too far drawn out; and only a certain specimen of them was exhibited, comprehending in few words the substance of the fact. In this therefore third Part, as in a more opportune place, we set forth the entire course of those wonderful raptures, that they who are affected toward spiritual things with due devotion, may be able more savorily to taste those sublime conceptions, which God suggested to her by revealing them.

[233] But in these there shone forth the pure and mere operation of the Holy Spirit: wonderful for the sublimity of the argument, because besides other considerations worthy of admiration, especially was it wonderful and transcending all order of nature, that a little maiden, frail of sex, nor imbued with studies beyond what is commonly fitting for Nuns, was heard to discourse of the loftiest doctrines, and so lucidly to set forth the subtlest points of Theology, speaking so groundedly, and using terms so conformable to the usage of Theologians, as if she had for many years been versed in the schools. But it is difficult, that one who has not seen the thing with his own eyes, can conceive or by imagining form for himself an idea of those wonderful things, which happened to Sister Mary Magdalene, when so loftily elevated into God himself and as it were transformed, she enjoyed his colloquies and revelations. Only for some explanation it can be said, and the manner in which they were set forth. that she formed her discourse, now in the person of the Eternal Father, now in the person of the Word, or of herself: and so she varied her gesture and voice, now composing it to majesty, now to submission, as the argument required, that she might clearly express her conception and the sublimity of her thoughts. Sometimes she interposed in her discourse a space of time (which it has pleased to express by types by the interposition of little lines) and then she showed that notices of this kind were intimately tasted by her: and she was so immersed in the depth of her contemplation, that her body seemed destitute of spirit, since she was sometimes wholly immovable, and as it were inseparably fixed to heavenly things.

[234] The following little index of Titles exhibits the arguments of the several raptures collected.

Day I. By the Eternal Father she is forewarned of her future trial, in which she is to suffer many temptations, and is instructed how she ought to bear herself in them. She understands also the cause of the coming of the Holy Spirit to the earth.

Night I. She sees under a fair figure the Holy Spirit in the sublimity of glory: and discourses at length of his operations in the soul, and how she ought to dispose herself to receive him worthily.

D. II. She speaks with most beautiful conceptions upon the words of the current Gospel, If anyone love me he will keep my word. Peace I leave you, etc.; instituting upon these wonderful colloquies with the eternal Father, by whom there are given her many admonitions concerning her trial: but she afterward has many fair visions and understandings of the Holy Spirit.

N. II. There are communicated to her many understandings concerning the words of the current Gospel, Light is come into the world, and men loved darkness more than light: where she loftily reasons of God, who is the highest light, and of the darkness diffused in the soul through sin. Then she speaks of the love, which the incarnate Word showed us, and how the neighbor ought to be loved.

D. III. She has most beautiful understandings of the operations, which the Holy Spirit performs: and of the truth, which is God himself, under the figure of the great Sea.

N. III. She has many understandings upon the words of the current Gospel, Amen, amen I say to you; he who enters not by the door into the sheepfold, that one is a thief and a robber, etc.

D. IV. She speaks wonderfully of the efficacious means of uniting the soul with God. There are then communicated to her sublime understandings, concerning the wonderful operations which God performs in heaven and on earth, under the figure of twelve channels, through which their manifestation is derived.

N. IV. She has a wonderful understanding and vision upon the words of the current Gospel, No one can come to me, unless the Father who sent me draw him, etc.

D. V. She had nothing particularly to be noted.

N. V. Upon the words of the current Gospel, Jesus having called together the twelve Apostles, etc., she has most beautiful understandings. Afterward she discourses of the five degrees of gratitude, which God shows to creatures and the creature to God himself; and of certain loves, which the Angels confer on souls.

D. VI. Of a certain understanding had in ecstasy concerning the excellence of the incarnate Word, under the similitudes of winds, trees, and certain notable loves, which the souls of the Blessed obtain for creatures.

N. VI. She has a certain fair vision, and at the same time explains its mystery, applying it to the incarnate Word.

D. VII. She wonderfully compares the operations of Jesus Christ on the cross, with those which he exercised in the womb of the Mother, and which he works in the bosom of the Father.

N. VII. In the understandings, communicated to her through the rapture, she most beautifully compares the works which God did in the Old and New Testament, with the operations of the soul led to perfection.

D. VIII. There are communicated to her by God fair understandings, of the works which the soul ought to exercise, that she may be an imitator of Christ; applying them to the actions of the passion, death, resurrection, and Ascension into heaven.

N. VIII. She discourses in ecstasy wonderfully according to the current Gospel of the most holy Trinity, of which she institutes a comparison with the soul and its powers; then of the spiritual espousal, which God makes with the just soul.

[235] The fourth part contains the understandings and spiritual senses, Part 4 contains doctrines on morals and Religious perfection. which God in ecstasy communicated to his beloved Spouse, and which were faithfully noted and collected by the Nuns, while she, God permitting it, spoke with clear and intelligible voice. But although those ecstatic discourses comprehend diverse matters, nor follow the order of times hitherto observed, being uttered at various times; it has nevertheless seemed good to collect them in this part, because they all regard the spiritual information of morals and the religious state. But since their argument is not so sublime and elevated, they have a greater sweetness of affection and facility of understanding. But through the course of this Part there shines forth the greatest zeal, with which this good Mother was affected toward the religious state, speaking of it with great fervor of spirit, and suggesting subtle and useful documents for the conservation of religious observance. There shines forth also her great zeal toward the salvation of the neighbor, and a great perfection of sanctity, exhibiting as in a mirror all those virtues, which like shining gems adorn a soul pure and white, and the same a Spouse of Jesus Christ.

[236] The Titles of the Chapters are these.

Chapter I. She most beautifully explains these words, I am the good Shepherd, etc., and applies the offices of the good Shepherd to the operations, which God performs with the elect souls.

II. From these words of the Prophet, Confession and beauty in his sight, she draws devout documents, how men ought to confess God, and how the blessed Spirits do it. Then in how many ways souls can render themselves comely in the divine sight: finally she has fair understandings upon these words, I go to prepare a place for you.

III. She beautifully declares the words of the Gospel, The kingdom of heaven is like a man, who sowed good seed in his field. Afterward she sees Jesus with his side open: to which souls, like thirsty stags to the fountain, run to drink.

IV. She understands, that the last word of Christ on the cross, It is consummated, can truly be said of the soul which has received the most holy Sacrament of the Altar: moreover she beautifully explains this passage, Thou hast visited the earth and inebriated it.

V. She piously discourses upon these words of the Canticles, The King brought me into the wine-cellar; most beautifully declaring, how through three degrees of three virtues the soul can ascend to the cavern of the loving side of Jesus Christ.

VI. She sees S. Didacus of the Order of S. Francis, her devout one, adorned with particular glory in Paradise, on account of the constant observance of the religious vows, and other peculiar virtues in which he shone; and to his imitation she is kindled with ardent desire.

VII. She understands the reciprocal complacency of God in the soul, and of the soul in God.

VIII. She treats of the complacency, which God has in union with the just soul, on account of its likeness with him.

IX. She devoutly compares the holy Innocents with good Religious, as to purity and martyrdom.

X. She explains the three particular virtues of S. John the Evangelist, namely purity, humility, and love, teaching how they ought to be in Religious.

XI. She understands the purity of the soul, from comparison with a river and its effects.

XII. She converses with the eternal Father, who shows her the malice of men. She treats then of the sweet kiss, which the heavenly Spouse gives to souls in diverse manners: about which she shows diverse excesses of affectionate love.

XIII. She sees in ecstasy, through fair similitudes, the Religious states: and explains many particular mysteries of them.

XIV. There are given her to be understood five petitions, which ought to be made to God to preserve true observance in the Religious Orders.

XV. In ecstasy she speaks of the praise of S. Agnes, wonderfully explaining many of her sayings.

XVI. She proposes some means to receive worthily the Holy Spirit on his feast.

XVII. She expresses affectionate conceptions with the little child Jesus, the infant Mary, and Christ crucified.

XVIII. She sees some heavenly figures, whence she draws various notices and spiritual documents.

XIX. Of pride and the other capital vices she reasons with great detestation, and shows the virtues

opposed directly to them. She treats then of the defects, which are chiefly committed by Religious, and of their remedies.

XX. She sees in ecstasy her Spouse Jesus, crowned with thorns: meanwhile she understands that the Spirit of God wishes to forsake creatures, and she fervently prays first the Holy Spirit, then the eternal Father, that they may have mercy on them.

XXI. She devoutly discourses of the purity and simplicity, which the Spouse desires in a Religious soul, and of the means of acquiring those two virtues.

XXII. She understands in ecstasy, that in the Religious Orders particularly there ought to be observed nine rules, to obtain from God nine singular graces, and she knows some virtues, which are most required in the Religious state.

XXIII. She offers to the divine Majesty the blood poured forth by the incarnate Word for every state of men, and thence sees many souls illumined from heaven converted to God: but she is vehemently agitated by the demon with various temptations. She sees finally the blessed Virgin with most beautiful aspect, and with sweet affection learns many things from her.

XXIV. She affectionately prays Jesus, that in the hearts of his Spouses he may sculpt his most lovable name.

XXV. From the mystery of the most holy Sacrament of the Altar she draws devout thoughts. Afterward she sees how the incarnate Word rests in the soul and in the Church.

XXVI. She compares the incarnation of the Word with his passion, and institutes a fair discourse on both arguments.

XXVII. She discourses of the heavenly applause of the Blessed before the throne of God; then of the religious vows, which as safe ways lead the soul to the divine Majesty. She understands the admirable ordination, which the divine love makes in the espousal of the soul, under the figure of a spiritual building. Finally she sees the beauty of the heavenly Spouse, toward whom she darts amorous affections.

XXVIII. She understands that the side of the Word is as it were a fountain of water and blood, from which the soul can purify and adorn herself.

XXIX. In the vision which she has of the Blessed Virgin, she beholds her under the figure of a sweet liquor, enclosed in the pure vessel of divine love; of which she understands wonderful mysteries, and teaches us, what means ought to be applied and what impediments ought to be removed to acquire it.

XXX. Admonitions and spiritual documents, which she gave to attain religious perfection. At another time she enumerates six virtues necessary to the same.

XXXI. To exercise gratitude for the benefits, which the divine Majesty daily bestows, she delivers two manners, truly fair and notable.

XXXII. Her understandings and affectionate exclamations concerning Religious, and especially concerning the observance of the vow of poverty.

XXXIII. Documents given to her disciples concerning the perfection of the Religious state.

XXXIV. Under the form of a battle she sees the struggle of humility with vainglory; of charity with self-love; of the love of God and the neighbor with vicious love: and she sees the holy virtues remain victors of the vices, by efficacious reasons, as by struck blows.

[237] That thou mayest grasp the argument of the fifth part, Reader, Part 5 has the raptures of three nights, it is to be known, that Sister Mary Magdalene was sometimes called by God to ecstatic contemplations, in which she knew, that it pleased the divine Majesty that she, on three consecutive nights, should be tried one by one by as many Persons of the most holy Trinity. On the first night therefore she was tried by the Holy Spirit, permitting, that she be assailed by the wicked spirit with various temptations and diabolic illusions: but the good Mother in these temptations kept her spirit always unconquered and constant, so that she merited to be rewarded with the sweetest spiritual rewards. For she was raised by the Holy Spirit to understand wonderful communications and to behold divine objects: whence so loftily illumined with heavenly splendors, she spent that whole night in ecstatic thoughts and wonderful discourses of the operations of the Holy Spirit, which aided the works of the incarnate Word, done while there lived among us mortals the man God still mortal. On the second night it pleased the divine Word, the second Person in the most holy Trinity, to try her in the abjection and annihilation of her own self. by the Word, So from the very beginning of this rapture she made acts of the most profound humiliation: and with most humble words making known how lowly she felt of herself, she declared herself to be a pure shadow, nay a mere nothing in the sight of her Spouse the Word: and therefore by him she was elevated to truly heavenly cognitions, and there were communicated to her the loftiest conceptions of the properties of the divine Word himself, and by the eternal Father. which she wonderfully explained that night in her discourses. Finally on the last night she was tried by the eternal Father in the surrender of her will: and therefore abstracted from the senses, with an affection of devotion and spirit incredible, she showed that she wholly resigned and conformed herself to the will of the eternal Father. Afterward she was raised to heavenly understandings, and began to discourse with the eternal Father in the form of a dialogue, speaking now in his, now in her own person, and meanwhile explaining wonderful doctrines and conceptions, which cannot be said to have been dictated by any other than the works of the Holy Spirit, through divine communication.

[238] How her words were then written down, But these trials and reasonings, explained by the devout Mother in the space of three nights, are the argument of this fifth Part; but they are, as is indicated above (while she, placed in ecstasy, knew or perceived nothing of those things which were done about her by others) most diligently written down in the very words of the pious Mother, by the Sisters intent on this and always present with her: so that if sometimes, on account of the vehemence and speed of the discourse, one alone could not by writing follow each and all, others supplied at the same time, and so that in which one failed the other repaired. So that by the constant labor of the Mothers of the monastery, from various writings the devout discourses of Sister Mary Magdalene were compiled together. But they were stirred to this through the obedience of their Confessors, solicitous lest there should perish such noble understandings, and the riches of such sublime doctrines, which the supreme Majesty permitted to be revealed through his beloved handmaid.

[239] The argument of the sixth Part is nothing else, than the remains of those understandings, Part 6 contains the remaining documents, which seemed more opportunely to be inserted in these additions to the Life of Sister Mary Magdalene. Concerning which and the manner in which they were taken down, written, collected, there are to be recalled to memory, those things which we have already admonished before the former Parts; and here only it occurs to be added, that sometimes so great was the vehemence of the Spirit speaking in her, that however nimble at writing, and intent on supplying mutual defects the Sisters were, they were compelled to pass over many things pertaining to the substance of the matter. Hence it happened that in the aforesaid writings some matters were left so interrupted, why some things are omitted, that from them no ordered context could be formed: of which therefore nothing could be given to the press. It is moreover to be known, that certain writings were passed over, dictated by the holy Mother rapt into ecstasy in the manner of epistles, according to the light which the Holy Spirit then communicated to her: as also her epistles. but they are directed to some principal Prelates of the Church and religious persons: which themselves also, diligently collected into one volume by the Nuns, and kept by them, will perhaps sometime be given to the light, if indeed it shall have been pleasing to God.

[240] Now receive the Titles.

Chapter I. Sister Mary Magdalene contemplates the whole Life of Jesus Christ, and from each of his actions draws wonderful conceptions.

II. She understands from the blessed Jesus, that he wishes to grant her the participation of the whole most sacred passion: which consequently meditating she expresses fair and devout conceptions, and in every mystery sustains grievous sorrows.

III. There are given her by the eternal Father certain admonitions, in order to receive more preparedly and worthily the most holy Sacrament; with which afterward piously conversing, she understands the operations of the incarnate Word after his glorification in the bosom of the Father; and how he first descended to Limbo, to free thence the souls of the holy ancient Fathers.

[241] Furthermore, to make a more certain assurance of all the aforesaid, the Author not only took care to have all things again authenticated by the testimony of the Nuns, How all the aforesaid were duly approved, present at each thing when they were done, before the aforenamed Peter Nicolai, Vicar General of Florence, the same confirming it again by the subscription of his hand on the VI day of April 1610; but he also obtained for the same things to be published in print the Archiepiscopal faculty separately for each of the four last Parts, expressed a little otherwise than had been done in the first two. For to these had been required only the consent of the aforenamed Most Reverend Vicar, and of the R. P. Friar Alexander Ferrini of Florence, Vicar General of the sacred Inquisition; of whom the former had committed the care of revising the work to the much Rev. Lord Francis Bonciani Archdeacon of Florence; the latter sought the opinion of Father Emmanuel Ximenez of the Society of Jesus, as Consultor of the sacred Office: and from the approbation of these both in the year 1608 in the month of January had expedited the license of printing. But for the four last Parts recourse was had immediately to the Archbishop himself, Alexander de Medici, who committed the recognition of the third, fifth, and sixth Part to Father Claudius Seripandus of the Society of Jesus; but of the fourth, to the aforesaid Father Emmanuel Ximenez. To the same effect in the name of the sacred Office, for all four Parts, through the much Rev. Father Friar Cornelius of Florence Inquisitor, there was deputed Father Ignatius del Nente the Dominican, Lector of Theology at S. Mark; who testified, that the work was most pure and truly ecstatic, whence the reader may learn to know the truth and embrace virtue.

[242] The aforenamed Father Claudius Seripandus, moreover, wrote a little more at length before Part III, on the VIII day of March in the year 1609, in these words, and namely by Father Claudius Seripandus S. J. I found it heaped up with the loftiest doctrines, and admirable understandings of divine things; so that I can say nothing else, than, The finger of God is here. For it is a work of the Holy Spirit, who so communicates himself to thoroughly purged souls, that in a moment of time they learn, what in many years could not have been comprehended in the schools. So I judge the book ought to be printed, especially, because there are added some declarations of the manner of speaking of that blessed soul, by which her loftiest conceptions and lights may be better understood by less erudite persons, who shall read the same book. Finally for the approbation of the fifth and sixth Part, on September XVI of the year 1610, the same Father Seripandus wrote thus, I found them so full of doctrine, not only sublime, but also useful to souls, desiring and thirsting for divine love, that (as I said before another Part, recognized by me at another time by order of his Most Illustrious Lordship) I acknowledge in all things, pertaining to this holy soul, special favors and lights of the Holy Spirit; whom it pleased to infuse into her the treasures of his grace, and to make her partaker of that light, by which the fishermen, instructed though ignorant and rude, were made masters of the whole world.

THE WORKS

OF S. MARY MAGD. DE' PAZZI

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Tuscany (S.)

Preface of the Collector.

[243] Thou wilt marvel, Reader, at the title of the Book, because never

hast thou heard, that our B. Mary Magdalene de' Pazzi, Although she herself wrote nothing, although she herself was a theater of the stupendous works of God, composed any book or spiritual treatises: but thou wilt cease to marvel, when thou shalt have understood my design, and when I shall have forewarned thee of some things, as I undertake to do. There was by D. Vincent Puccini, Governor and Confessor of the venerable monastery of S. Mary of the Angels at Florence, in which our Blessed one lived and died, not only her Life most diligently written; but also by several Nuns, the same bidding it, most minutely noted, yet they were received from her own mouth, whatever befell that Blessed one concerning raptures and ecstasies; which, besides that they were well-nigh innumerable, were also most admirable and unheard of; and they contain doctrines, exceedingly sublime and copious, whence there could be had matter for writing the longest Treatises. But, since these were thus taken down in writing, as day by day they occurred, all the matter remained undivided and undigested; with the just sorrow of devout persons, who would hold it grateful to find those very doctrines joined together and coordinated, to draw thence more conveniently the fruit, which their so great sublimity and profundity promise.

[244] This labor, not a small one indeed, I took upon myself, all historical narration being cut away, collecting those things alone, which instruct the understanding, and distributing them into five parts. which are here collected, In the First I placed the sublime and most devout contemplations, which the Saint had concerning the mysteries of our faith: in the Second, the moral doctrines upon various virtues, especially concerning the religious state; in the Third, her diverse and very many conceptions upon some passages of the Gospels and Scriptures, apt for directing morals; in the Fourth, several and the loftiest considerations, concerning the Divine Perfections; in the Fifth, as it were precious fragments of heavenly doctrine I shall collect, certain most devout Exclamations of the same Blessed one. But I have esteemed it sacrilegious to add even a single word of my own: divided into 5 parts, for whatever thou shalt read in this book, is taken from the great volume, which the aforesaid Puccini wrote; and in the margin are accurately noted the places, whence each of them was taken. Nor have I anywhere altered the idiom, except in a few certain words, so proper to the city of Florence, that elsewhere they would not be easily understood: which yet are few and very rare.

[245] But although I have instituted such a partition of the sayings and doctrines of the Blessed one, yet I could not so divide the matters, that sometimes (though not frequently) they proceed mixed: in the very words in which they were uttered, so for example, among the contemplations of the divine perfections it will happen that moral documents are found, and among these certain more sublime notices of the Divinity: but these, as by the Blessed one herself they were graciously thus said and done, so they cannot displease. Finally that my labor may be more grateful to thee, and thou mayest more reverence the doctrine; know that nothing is contained in this book except what the Blessed one said, rapt into God and placed outside the use of the senses, and all therefore is of heavenly doctrine: amid her divine ecstasies; nay also that often through the mouth of the Saint God himself spoke in his own person. With great humility of heart therefore prepare thyself to read (for this disposition the heavenly doctrine, that it may be understood, requires) nor wish to measure the loftiness of divine wisdom, and the eminence of goodness, with human abjection. For thou shalt read the most profound things, and shalt marvel how by a virgin of no great age (since in the flower of youth she died) so great a sublimity of divine knowledge could be understood, and related in words. But where the Holy Spirit is master, no doctrine is so lofty, that it is not easily comprehended.

[246] Thus far Laurentius Maria Brancaccius, the Collector of the work, instructing the Reader. But lest this last admonition should offend him, he judged it should be fortified by a new little Admonition, whose authority, however, as it is private, on the other page and in other types thus subjoined: Moreover thou art to be admonished by me, Reader, that in this book among the other revelations of the Blessed one there are found inserted a few, which touch arguments wont to be controverted in the Theological schools, and so are opposed to the opinions of some Doctors, as they are approved by others no less celebrated. Let this nothing offend thee: for particular revelations, such as are contained in this book, so it does not prejudice a contrary probable opinion: as they do not draw the thing revealed beyond the limits and confines of probability, nor confer on it any other certitude than is of probable opinions; so neither do they take away from contrary opinions their probability, or prejudice them in anything. This is the common sense of Theologians. Read therefore secure, take fruit, and live happily.

But Brancaccius himself was a Master of sacred Theology, and therefore this his Admonition, resting on the common sense of Theologians, vehemently favors the conclusion, in favor of the historians, against certain too severe to them, to be formed in the following Parergon; since Theological matters are of an order so much higher than historical, and from the lesser to the greater a valid argument is always drawn. But because here it pleases, the titles of the book being collected into one, to subjoin that Synopsis of the work, which has annexed to it in another character the citations of the several places; but they are all from the work of Puccini, the places noted in the margin. and in them I see noted not only the Parts, into which the work of Puccini is divided, but sometimes also the Books; I would here add, that both words denote the same thing to Brancaccius, whom, in this dissimilar to himself (I know not for what cause), I presume to correct, and everywhere to write P, that is Part. To this letter elsewhere indeed will be joined the letter C, denoting Chapter; but when Part 3, or 5 is to be cited, I shall use the letters d and n, because those parts are divided not into Chapters, but into Days and Nights, as is to be seen at number 334.

SYNOPSIS OF THE WORKS.

Part I. Of the Contemplations, upon the principal mysteries of our faith, and of the life, passion, resurrection of Christ, the coming of the Holy Spirit, etc.

Chap. I. She compares the works of creation to the operations of the Soul; and mystically expounding them, she draws various points and degrees of perfection. Part 3 of the larger Life, night 7.

II. She pursues the same matter, treating in particular of the creation of man, and the other works of the old Testament, which she applies in the manner which God uses in bringing Souls to perfection. Ibid.

III. She applies the operations of the incarnate Word, from the Incarnation itself to the Passion, to that which God works in the Soul. Ibid.

IV. Of the operations of the incarnate Word from the Passion to the Ascension; which mystically expounding, she teaches how we ought to imitate them: where she also demonstrates, that the Soul is an epitome of the divine works. P. 3. d. 8.

V. Of the unity of the Essence and the Trinity of the divine Persons, applying both mystically to Souls. Ibid.

VI. She pursues the same matter, most loftily applying to the Soul and its powers the wonderful things of the most holy and individual Trinity and its operations. P. 3. n. 8.

VII. After she has loftily reasoned of the price of Truth, she treats these words of Christ, All power is given to me in heaven and on earth, applying them to the Soul; and concludes in the espousal, which Christ makes with Souls; and of the renewal of the Vows, which she praises as most useful to perfection. Ibid.

VIII. She begins to contemplate the mysteries of the whole life of Christ, drawing some moral documents exceedingly useful to perfection, from the Incarnation to the flight into Egypt. P. 6 c. I.

IX. From the Flight to the Baptism. Ibid.

X. From the Baptism to the Mission of the Disciples. Ibid.

XI. Of the institution of the most holy Sacrament. Ibid.

XII. Of the farewell said to the most holy Mother. P. 6 c. 2.

XIII. Of the words of Christ to the Father, before the beginning of the Passion, Glorify me Father, etc. where she understands the loftiest mysteries and most devoutly contemplates. Ibid.

XIV. Of the prayer in the garden. Ibid.

XV. Of the captivity of the Savior, and his presentation to the various tribunals. P. 6, c. 1 & 2.

XVI. Of the scourging of Christ. Ibid.

XVII. Of the crown of thorns. P. 6, c. 1 & P. 2 c. 7.

XVIII. Of the rest of the passion. P. 6. c. 2.

XIX. Of the fixing again of Christ and the burial she speaks in the person of the Virgin. P. 2, c. 8.

XX. Of the resurrection of the Savior. Ibid.

XXI. She is instructed by the eternal Father, of what the soul of Christ separated from the body did, and of the virtue of the Lord's blood. P. 6, c. 3.

XXII. Fair, devout, and lofty conceptions, which she found. Ibid.

XXIII. She pursues the same matter, and the eternal Father makes her understand the admirable operations of the Word, after the redemption of the world. Ibid.

XXIV. She pursues the same, and at the same time by the eternal Father there are indicated to her various and wonderful regards of the Word and the Father toward one another; but she treats loftily of the divine purity. Ibid.

XXV. How the divine Word again united to his soul the most holy flesh, and visited Limbo. Ibid.

XXVI. Of the ascension of the Savior. P. 2, c. 10.

XXVII. Of the causes of the coming of the Holy Spirit, and his wonderful effects. P. 3, d. 1 & n. 1.

XXVIII. The same matter is continued, in the same most sublime style. Ibid.

XXIX. Of the wonderful operations of the Holy Spirit in Souls, into which he infuses himself. P. 3, d. 3.

XXX. The Blessed one is instructed by the eternal Word himself, of those things which impede the effects of the Holy Spirit: she treats also of that which the divine Spirit works in various Souls. P. 3, n. 1.

XXXI. She forms a most devout parallel between the womb of the most pure Virgin and the Cross: and shows, how the Virgin showed to the incarnate Word amorous services, opposed to the injuries and pains which he bore in his Passion. P. 4, c. 26.

XXXII. Considerations of the Assumption of the most holy Virgin, directed to the reformation of morals. P. 2, c. 14.

XXXIII. Appendix to the meditations and contemplations of the mysteries of the life of Christ, mystically explained for the correction of morals, from the Incarnation to the washing of the feet. P. 5, n. 1.

XXXIV. From the washing of the Feet to the end…

PART II. Moral doctrines concerning religious perfection.

Chap. I. How the incarnate Word is the mirror of that which we ought to imitate. P. 4, c. 18.

II. How the same is the book of diverse thoughts: and there is made a fair comparison between Heaven and Religion. Ibid.

III. She sees Religion in the form of a most beautiful Virgin, whence she teaches what a Religious ought to do, first speaking in the person of Religion herself, then in her own. P. 2, c. 15.

IV. Nine rules to be observed by Religious. P. 4, c. 22.

V. Of certain virtues necessary to a Religious, namely simplicity, obedience, charity; and that none ought to be received unless brought by a true spirit of Religion; whence she makes a digression to the side of Christ. P. 4, c. 23.

VI. How by the observation of the three Vows one goes to heaven; and how greatly they, who are obliged to walk by such ways, unhappily go astray. She describes

the mystical fabric and banquet of divine Love, which is exhibited to the Souls espoused to Christ. P. 4, c. 27.

VII. Of the rules for acquiring perfection, and the two manners of showing God gratitude for received benefits. She treats also of some manners of profiting much in obedience, and of the graces which through this are obtained from God. P. 4, c. 30.

VIII. Other documents pertaining to the Vows of Religious, and comprehending doctrine of the greatest moment. P. 4, c. 31.

IX. Other things concerning religious perfection very notable, in which its whole progress is contained. P. 4, c. 32.

X. She sees the conflict of Humility and Vainglory, and is illumined by S. Catherine to understand it. P. 4, c. 33.

XI. The same Saint teaches the Blessed one, how she ought to have Humility for a mother, spouse, and sister. Ibid.

XII. The same Saint shows Charity and Self-love struggling among themselves. Ibid.

XIII. The love of God and the neighbor strives with sensual Love. Ibid.

XIV. SS. Angelus and Ignatius of Loyola teach her the virtues of Humility and Poverty. P. 2, c. 12.

XV. Of the four things, necessary to acquire purity, she is first instructed by the Savior himself; then in her own person she treats of the price and effects of the same purity. P. 2, c. 9.

XVI. Of humility, purity, and love. The pure Soul is compared to a river: and there is made a digression to the purity of the most holy Virgin and Christ the Lord, on the feast of S. John the Evangelist. P. 4, c. 10, 11 & 6.

The Appendix resumes the treatise of humility, poverty, charity, and prayer, in a certain vision which the blessed Mother had of the glory of S. Didacus on the feast of his Canonization. P. 4, c. 6.

XVIII. Five petitions, to be made to God for the conservation of the Religious Orders: but she understands, under the similitude of various fruits, the various states of Religion. P. 4, c. 13 & 14.

XVII. Of the earthly prudence of the world and the true prudence of the servants of God; likewise of pride and the other vices, and their remedies. P. 4, c. 18 & 19.

XIX. Of the vices which are wont ordinarily to be found in the Religious Orders, and of their remedies; and of simplicity and purity, and the impediments of those virtues. P. 4, c. 19 & 21.

XX. The preparation of the Blessed one for the coming of the Holy Spirit. P. 4, c. 16.

XXI. Preparation for the holy Communion, prescribed by the eternal Father. P. 6, c. 3.

XXII. The spiritual exercises of the Blessed one for any morning time. P. 2, c. 16.

XXIII. The acts of humiliation and love of God, exercised by the Blessed one. P. 2, c. 17 & 18.

XXIV. Twenty Rules, given by the Lord to the Blessed one, to obtain sanctity. P. 1, c. 10.

Part III. Contemplations and most devout and sublime conceptions, upon certain passages of the Gospels and other Scriptures.

Chap. I. Upon these words of Psalm XLI, As the stag desires the fountains of waters, she treats of the incomparable thirst, with which Christ desired our salvation. P. 2, c. 11.

II. Upon these words of the Gospel, If anyone love me he will keep my word, she loftily discourses of the efficacy of the word of God, first in her own person, then of the eternal Father; where she also excellently treats of the incarnation of the second Person, and the various states of the servants of God. P. 3, d. 2.

III. Upon these words of John, My peace I give you, she discourses in the person of the eternal Father loftily of the divine peace, and that which the Word gave to the most holy Virgin, and to the Angels and to the whole human race; and of the effects of the Incarnation. Ibid.

IV. Upon the same words, she treats of the peace which the Lord gave, diverse from that which the World gives, and of the effects of the Holy Spirit. Ibid.

V. Admirable conceptions upon the words of the Gospel, Light is come into the world, and men loved darkness more than light, and of the effects of grace in the Soul and the operations of the Word. P. 3, n. 2.

VI. Upon these words of the Apocalypse, Behold I make all things new, of the wonderful effects of God in every rational creature, both heavenly and earthly; and especially of the effects of the regards of the Word in just Souls. P. 3, d. 3.

VII. Upon that of the Gospel, He who enters not by the door into the sheepfold, etc., of the various sheepfolds of Christ, and how his most sacred wounds are the door, through which there is entrance to the Father and to the heart of the Son: and how great goods come to us through Christ. P. 3, n. 2.

VIII. The prosecution of the same argument, of the various pastures of the divine Word, to be sought within his sacred wounds; and of the advantages of the Incarnation. Ibid.

IX. Upon these words, I am the good shepherd, she perceives most beautiful conceptions; and adapts the offices of the shepherd to the operations of the Word in Souls. P. 4, c. 1.

X. She expounds that of the Psalm, Confession and beauty in his sight: she treats of the conditions under which we ought to confess God, of the divine beauty, and of those things which render our souls comely in his sight. P. 4, c. 2.

XI. She declares the passage of the Gospel, I go to prepare a place for you, etc., and teaches how Christ prepares for us the manner of acquiring heaven; she treats likewise of the harms of pride, and the advantages of souls. P. 4, c. 1.

XII. She explains the Gospel, The kingdom of heaven is like a man who sowed good seed in his field, etc., where by the good seed, she understands the word of God; and by the tares, self-love. P. 4, c. 2.

XIII. She applies these words of Christ on the Cross, It is consummated, to the Soul which has received the most holy Sacrament: and upon these words of the Psalm, Thou hast visited the earth and inebriated it, she treats of the inebriation of divine Love. P. 4, c. 4.

XIV. Of the three degrees by which one ascends to the side of Christ, namely humility, justice, and love; of which virtues she says excellent things, explaining these words of charity, He brought me into the wine-cellar. P. 4, c. 5.

XV. She compares good Religious to the Innocents, in purity and martyrdom, upon these words which the Church sings on the feast of the Innocents, These are they who with women were not defiled, etc. P. 4, c. 9.

XVI. Upon other words, which the Church sings on the feast of S. Agnes, Whom when I shall touch I am chaste, etc., she teaches how the tastes and senses of the Divinity make Souls robust and unconquered. P. 4, c. 15.

Part IV. The most profound contemplations upon the Divine perfections.

Chap. I. Of the nature of the divine Truth, and of God himself and the incarnate Word, under the symbol of the sea; she discourses also of the conditions of divine Love, and the various manners of seeking God. P. 3, d. 3.

II. She begins to treat of the various properties of the divine Word, under diverse symbols, drawing thence moral doctrines of great utility. P. 5, n. 2.

III. Of other properties of the Word, and singly of knowledge and power. Ibid.

IV. Of the eternity and impassibility of the Word, in the same style. Ibid.

V. She terminates this treatise with the eighth and ninth property of the Word, namely union and communication, of which she treats most loftily and most usefully. Ibid.

VI. She is taught by the eternal Father through a very long colloquy of many divine secrets, and first how God sent his Son into the world to teach the truth, and how self-love impedes the reception of divine doctrine. P. 5. n…

VII. How, through the victory over self-love and through sincerity, the Soul becomes capable (so far indeed as the reason of a creature permits) of the divine equality. Ibid.

VIII. The eternal Father teaches her, in what the equality of the divine Persons consists, and how through the study of religious poverty we do service to God: and he shows an ardent desire to infuse charity into the breasts of the faithful. Ibid.

IX. The eternal Father declares to her the price and virtue of divine charity, and who render themselves unfit to receive it. Ibid.

X. The eternal Father explains to her the riches of his divine mercy, and treats of the divine truth and wisdom, teaching who hate the truth itself. Ibid.

XI. She understands from God himself the great goods and fruits of peace. Ibid.

XII. Of the divine justice, exercised in Christ: and first upon those words, It is consummated, there are revealed to her great documents and divine secrets, especially how God always showed himself to love the human race so much, because the Word was to take flesh from it: and how the Word himself perfectly satisfied the divine justice, and to how much greater glory through this man is elevated. Ibid.

XIII. She understands and explains exceedingly sublime things of the communication of the most blessed Trinity, and the complacency of the divine Persons in themselves and creatures. Ibid.

XIV. How grateful to the divine Majesty are the praises, which the just give him; and how in diverse ways he is praised by man. Ibid.

XV. The eternal Father teaches her, how Christ is the way; and who walk by the same; who run, who fly. Ibid.

XVI. How the means of offending the infernal enemy, and of defending oneself, is the knowledge of oneself and of God: and the Blessed one herself reduces this doctrine into practice, acknowledging her humility, and most loftily discoursing of the perfections of God. Ibid.

XVII. Of the prudence, which God communicates to the Soul, giving her the grace of denying herself: and of the most faithful infidelity, that is, the knowledge of God so certain, that it seems not to be faith. Ibid.

XVIII. With divine doctrines the eternal Father instructs her, of the riches of voluntary poverty. Ibid.

XIX. Of the various effects of divine grace, which Christ merited for us. Ibid.

XX. Of the sweet kisses, with which the heavenly Spouse kisses the Soul, that is the kisses of peace and union. P. 4, c. 12.

XXI. First in the person of the Word, and then in her own she treats of the malice of men, how much by it the indignation of God is provoked, and how it is appeased. Ibid.

XXII. There is given her to be understood, on the very feast of the Nativity of the most holy Virgin, divine Love, under the similitude of a precious liquor: and she treats of the effects of the same Love, and the means of acquiring it: but she uncovers many subtleties of self-love. P. 4, c. 28.

XXIII. Of the various manners, in which God unites himself to the Soul. P. 3, d. 4.

XXIV. Under the symbol of twelve channels she discourses of the various operations of the Word, partly in the person of the eternal Father, partly in her own. Ibid.

XXV. She expounds the same opinions anagogically, in so far as they signify that which is done in heaven. Ibid.

XXVI. How Christ is the Lamb and the Shepherd: and how the same belongs to the just Soul, in respect of Christ himself. P. 3, n. 5.

XXVII. Of the five degrees as it were of the gratitude of God toward the Creature, and of as many others of the Creature toward God. Ibid.

XXVIII. Of the love, which toward men the Angels bear and communicate. Ibid.

XXIX. Under the symbol of diverse trees, she treats of the Divine operations and communications toward man. P. 3, d. 6.

XXX. Of the diverse species of love, which the blessed Spirits obtain for men, especially for the Prophets and sacred Virgins. Ibid.

XXXI. She compares the operations of Christ on the cross, with those which he exercised in the womb of the Most Holy Virgin, and which he exercises in the bosom of the Father. P. 3, d. 7.

XXXII. Of the complacency of God in the Soul, and of the Soul in God. P. 4, c. 7 & 8.

Part V. Various Fragments, as it were Exclamations, exceedingly devout and apt to excite devotion.

Exclam. I. The Blessed one prays the divine Spirit, not to withdraw himself from our Souls; and the eternal Father, to forgive our faults. P. 4, c. 20.

II. She makes to the divine Majesty various oblations of all the states of the Church. P. 4, c. 24.

III. She prays Jesus to engrave his most holy Name on the hearts of his Spouses. P. 4, c. 25.

IV. Of the wonderful things of the most holy Sacrament. Ibid.

V. Of the manner in which God rests in the just Soul. Ibid.

VI. How God rests in the holy Church. Ibid.

VII. Of the beauty of Christ, the Spouse of Souls. P. 4, c. 28.

VIII. How the side of Christ is a fountain for the washing of Souls. Ibid.

IX. How all things are found in Christ: she gives thanks to God, and admires his works. P. 4, c. 9.

X. Affectionate conceptions, with the child Jesus, the infant Virgin, and the Crucified. P. 4, c. 17.

XI. How Christ is the way, the truth, and the life. P. 2, c. 5.

XII. Of the purity of the most holy Virgin, and the wonderful things of the divine Word. P. 2, c. 2.

XIII. Of the seven words of Christ. She offers to him his blood, and resigns herself to the divine will for the trial, which he should wish to take of her. P. 3, d. 7.

PARERGON

That the sayings and doings of holy ecstatic women, sometimes moved during their rapture according to the species naturally previously had, are not to be transferred to the decisions of historical questions.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Tuscany (S.)

BY THE AUTHOR D. P.

The b. M. Magdalene expresses the Crucifixion The manner in which the Saint bore herself, concerning the form of the crucifixion, expressed in the rapture of twenty-six hours, according to what is narrated at number 184, as it is conformable to the pictures of our age, so it is contrary to those which, as revealed by the Mother of God to the Divine Birgitta, are read in the books of her Revelations, approved by the judgment of the whole Church after a severe examination of the gravest Theologians. It is to be explained therefore in this place, in my judgment, how the raptures of both Saints, truly supernatural and divine in substance, and yet, regulated in their circumstances according to the species naturally previously had, could have involved, not only something of uncertainty, but even of error; which, since it nothing concerned the end intended by the Holy Spirit to remove, he permitted the Saints so to be acted upon and to act, as outside the rapture they would have acted of themselves: for I promised that I would do this on the XX of May, at the life of B. Columba of Rieti, to whom, still ten years old, S. Jerome is read at number 11 to have appeared with a lion, and the lion which had been with S. Jerome to have remained with her the whole night. I shall therefore conclude this Parergon, that in such things there is no help for prudently deciding purely historical questions, whether they be sacred or profane: and therefore nothing is detracted from the Saints themselves, when the truth of such things, without any respect to them, is called into controversy, to be proved or weakened from elsewhere.

[2] But such questions without doubt are those, which are disputed among Authors, as that, the cross being laid on the ground, three nails being made, whether Christ ascended the cross already fixed in the ground and well firmed, that he might be affixed to it; or whether, affixed to it first as it was laid out upon the ground, he was then likewise together with it raised by the soldiers: likewise whether both feet were pierced together with one nail, or each singly with single nails; and other like things, which I willingly pass over, that I may not go beyond the circumstances, to be noted in that rapture which we read above; where it is clearly said, that the Saint stretched herself on the ground, and so extended her arms, that it appeared she fitted herself upon the cross; and that both feet were fixed to it; then the left, and finally the right; and so afterward wonderfully raised, as if crucified, she stood against the wall. But that the feet were imagined by her in the same rapture to be fixed together with one nail, will appear more clearly below from another rapture, related in the Life written by Cepari at number 219, where she says the wounds of Christ are as many furnaces; and the wound of the feet (as a single one, because made with a single nail) she calls the first; the second, of the left hand; the third, of the right; and the fourth, of the sacred side.

[3] But this which, in that second Life, Magdalene explains, speaking in her own person; which number also B. Baptista Varani notes B. Baptista Varani (whose revelations we shall explain on May XXXI) from the mouth of Christ speaking to her, at number 58 thus expresses: I was pierced with three nails on the cross, that thou too mightest likewise be crucified with as many, namely with poverty, obedience, and chastity. And B. Gerandesca of Pisa, whose Life I shall give on May XXIX, number 56, the feet of Christ are exhibited to behold, perforated with a single nail. There is offered moreover to us to the same opinion, that admirable heart of B. Clare of the Cross, dead more than sixty years before S. Birgitta, and the heart of B. Clare of Montefalco expresses it. in Montefalco in the year 1308: in which, being cut open, the instruments of the Passion (by a divine miracle without doubt) were expressed, in the manner, in which at her birthday August XVII, it will be explained, and here it is permitted to see in the image.

When Clare opens her breast, The mystery of the Cross shines forth.

[4] Meanwhile from book 4 of the Revelations of S. Birgitta already praised, chapter 70, hear the words of the Mother of God, setting forth the passion of her son in order, and the crucifixion in this tenor: Behold the hammer and four sharp nails are at hand … but the cross was fixed, and his arms raised, so that the knot of the cross was between the shoulder-blades, nor did the cross afford any rest for the head, and the tablet of the title was affixed eminent over the head to each arm. To the cross therefore being bidden he turned his back; and his hand being demanded, Birgitta says Christ ascended the cross, first he extended his right; and then the other hand, not reaching to the remaining horn, is distended; and the feet likewise are distended to their holes; and crossed, and widened, and as it were distinct below from the legs, with two nails are fixed to the trunk of the cross through the solid bone, as the hands also were.

[5] But in book 7 chapter 15, of the vision of the Lord's passion which she saw in Jerusalem, in the church of the holy sepulcher, in the chapel of Mount Calvary; the Lord, she says, turned to me, said: Attend thou, for in this hole of the rock was fixed the foot of my Cross, in the time of the passion. And straightway I saw, and that to it having a forked form, how there his cross was fixed by the Jews, and firmed strongly in the hole of the rock of the mount with wood, fastened with a hammer most strongly all around, that the cross might stand more solidly. When therefore the cross was thus solidly confirmed there, immediately wooden boards were adapted around the trunk of the Cross, in the manner of steps, even to the place where his feet were to be crucified; that through those steps of boards, both he himself and the crucifiers might be able to ascend, and upon those boards to stand in a more apt manner to crucify him. After this they ascended through those steps, leading him with mockery and the greatest reproach. Who gladly ascending … when he was now upon those boards, that he was affixed with four nails. not compelled, but at once voluntarily, he extended his arm, and with his right hand open placed it on the cross; which those savage torturers immanely crucified, perforating it with a nail through that part where the bone was more solid. Then also pulling vehemently with a rope his left hand, they affixed it to the cross in like manner. Then his body being stretched beyond measure, they affixed his joined feet on the cross with two nails: and so far they extended those glorious members on the cross and so vehemently, that almost all his veins and nerves were broken.

[6] With these accord those things which are had, as said by the Mother of God to S. Birgitta, book 1 chapter 10: on which passage Consalvus Durantus, Bishop of Feretrum, So that easily here their number, learnedly proves that the Lord was crucified with altogether four nails: which opinion Jacobus Bosius weighs at length in the work on the Triumphant Cross book 1 chapter 15: but of the crossing of the legs or feet one over the other asserted above, he confesses the thing to be exceedingly difficult for him to conceive. Of the manner in which the Lord was crucified neither has any word, by which to confirm Birgitta's opinion; in itself indeed and the prejudice of vulgar opinion set aside exceedingly verisimilar, yet for this the more to be wondered at, that, handed down by no one so distinctly before, it does not seem to have been objected to the Saint through the species commonly previously had. The same I would say of the form of the cross, not rectangular ✠, as from the perpetual tradition of the Church it seems to be established; nor also simply joined, as T; but forked, as Y; so it is difficult that such a form of cross be proved. which though it be convenient for affixing on top a long tablet and at least four feet long, such as the title is known to have been inscribed on from the fragment of it which survives at Rome; yet to no one thus far had it come into mind to affirm such a thing, nor did anyone afterward wish to follow it.

[7] But from this contrariety it appears, I in all these things intend to approve or reprove no part before the others: one thing I say, if all these things were done, said, seen in a true and supernatural ecstasy (as without grave injury to the parties themselves it cannot be doubted) truly it is now established, from the very incompatibility of opinions so contrary, that even in such things much intervenes from nature, divinely not impeded from acting according to the species previously had. And this our Virgil Cepari, in the following Life number 48, that in such a rapture some things proceeded from the species previously had, distinctly thus expounds: The excesses of love, in which she had said such things were done by the Saint, were exceedingly diverse from the morning ecstasies. For in these she remained quiet and immovable, seeing nothing, feeling nothing… but when she spoke or answered in the rapture, it was a sign that the soul was not wholly drawn back; and that, the previously had species concurring, the fantasy was moved, through which she thus spoke and discoursed: for it is the fantasy which moves the tongue to speak. The divine love also inflaming her heart, and sending the kindled spirits to the head, made her have those strengths, by which

as though well robust and sound she rose from the bed, ran about through the cell, and did other actions, for which strengths of this kind are required; although not even then, when she was moved and spoke, felt and answered, was she distracted from her beloved love.

[8] And these things with a certain proportion ought to be applied also to that miraculous formation of the instruments of the passion of Christ in the heart of S. Clare; by which, even erroneous, God could have permitted nature to act, of which Cornelius Curtius the Augustinian, in the little book on the Lord's Nails (but that there were four, he proves both by reasons, and authorities, and many images) That, he says, image of the whole Passion was generated from the pious phantasm of the holy Virgin; so that in the heart, as on a tablet, with the veins as outlines, the artificial cogitation drew all these likenesses; and with blood tempered for the requisite variety of colors, painted this miracle. Then he subjoins, who testifies that he inspected all things with his own eyes, the aforesaid writer of the same Order of which Clare was: Or because that Saint instituted such a meditation of the Crucified, wilt thou conclude that such also the crucifixion was? I think not, if only thou lackest not common sense. These instruments were concealed, not to demonstrate the Passion of Christ, but to declare to posterity the fervent love of Clare. But why those phantasms of Clare, the same God who deigned to use them for a miracle, did he not also take care to fit and correct to the norm of the truth known to him? I believe, because it made nothing to the spiritual fruit, intended by that miracle. Nay rather in the Life of S. Coleta March VI number 68 I remember to have observed, that God, declining the often useless scrutinies of human curiosity, sometimes will not thus take away the previously had errors, except in so far as they perhaps hinder the more powerful good which he requires from those so erring. when that error did not hinder the good intended by him, For when she, more fond of those Saints who had cultivated virginity, scarcely or never invoked S. Anne the mother of the Mother of God, because she believed her to have married several husbands in succession; such an opinion God not only did not take away; but by permitting that there appear to her S. Anne in the glorious company of those, whom from a former husband to have been daughters many especially of the Franciscans taught, he held it sufficient to incite her to the veneration of her whom he wished to be honored by a vision of this kind; although she could take it otherwise, as in fact she did take it; unlearned indeed of her error, in so far as it was a hindrance to devotion; yet in the same, in so far as it was indifferent to the good of the soul, rather confirmed. In like manner S. Jerome, to B. Columba (as I said above) stood by only with a lion; although this was received from S. Gerasimus, on account of some affinity of name. For so prevailed that vulgar error, that now the Saint is not wont to be painted otherwise; and he needs to fit himself to it, or otherwise it could be fitted to the truth. if he wishes without any other indication of himself to be known from his habit and company. And I believe that S. James, Patron of the Spains, without the insignia of pilgrimage, mantle, staff, gourd, and shells, beheld by anyone through a vision, would not be recognized without a new revelation. Nor yet are the Saints thus appearing to be said to approve the error of him, who should persuade himself, that either Jerome while he lived so accompanied, or James so clothed went about. But gratuitously would he torment himself, who to that inveterate, though founded-on-error, usage to be reformed would importunely insist, while without harm to piety it can be tolerated: but it is better to devise some explanation not incongruous, which, what otherwise was begun through error, may make consist with the truth: as is done when we say a Lion is painted to S. Jerome, because like a Lion he roars against heretics in his writings, to S. James his shells, etc., that he may be understood to be he, who on the Galician shore, frequented by these, is venerated by a most celebrated pilgrimage, indicated by the other adjuncts.

[9] They acknowledge this in S. Catherine of Siena, Of greater moment, and in a matter, which is now piously believed to be next to faith, of no light prejudice, is that famous little Appendix, among the Prayers, published under the name of S. Catherine of Siena, subjoined to Prayer XVI: which little Appendix although great arguments persuade not to be the Saint's; yet for reverence of most religious men sustaining it for legitimate, others so receive it, that they deny anything can be effected by it against the faith of the immaculate Conception. Among these John Baptist de Lezana, easily the first of the more recent Carmelite authors, in the Apologetic of the same mystery chapter 14, thus speaks: Those things, which are had in the prayers of the holy women, do not indicate revelations made to them; but those things which either they themselves believe, or esteem to be so. Which same can be said of B. Catherine: namely, that taught by some, she esteemed the most holy Virgin to have contracted the original stain. But our most illumined in things of this kind, Father Nicholas Lancicius, who confess that concerning the Conception of the Virgin she was deceived, answers more plainly, in tome 2 of his Opuscula page 49: If truly that prayer was made by S. Catherine, that she said it, not God revealing, but from her own spirit and sense, as one who was a spiritual daughter of the Dominican Fathers, by whom she had been taught this opinion. But it is to be known, he says, when certain pious persons, abstracted from the senses, speak something, often they speak from their own sense, and sometimes are deceived. This is too certain, and they know it who are expert in such things, and it is established from authentic ecclesiastical histories; and that this often happens to those speaking in a rapture. and I could name certain women, by decrees of the Apostolic See placed in the number of Saints, whose sayings and writings in raptures and derived from raptures I have read, besprinkled with great delusions, and therefore not permitted to be printed. The same author then puts examples from the very already printed various Prayers of the aforesaid S. Catherine, which can be seen in him. Certainly nothing else more made well-nigh desperate in this age at Rome the cause of the Venerable Joanna of the Cross, whom among the Passed Over we mentioned on May III, than that by certain more severe Theologians some things are altogether disapproved, noted in those writings, which yet are had taken down by a certain disciple of hers, divinely taught letters for this very office, when otherwise she was ignorant of them.

[10] Therefore not much is to be made In those things which from the revelations of S. Mary Magdalene Puccini published, I know nothing thus far noted, which would displease Theologians: yet it was needful here to consult for the historians, lest anyone should wish to compel them, that with equal certitude as those things which regard morals and faith, and are most worthy of all acceptance, they should embrace also other things, in whatever manner there to be found, and needing surer proof, than is the persuasion and vehement apprehension of certain prejudged opinions. Such is what is said, that Magdalene on the Vigil of S. Augustine, when she was rapt, thus addressed the eternal Word. Thy servant and my advocate Augustine calls thee the old and new Truth. what is said concerning her Rule that Magdalene thus spoke. This he says of thee: but so I shall say of it … my Holy Rule. For it is to me a Truth, because it prescribes to me the manner of coming to thee, the infallible truth. It is Old, because it was made and ordained under the old law before thy incarnation: and although thou hadst not yet come into the world, nevertheless those ancient Fathers lived in great perfection, keeping it with great exactness. This they did in thy light O Word, awaiting with the most ardent desire thy coming in the flesh. It is also New, because after thy coming it was observed with perfection and rigor, and even in this age there are found those who keep it with great rectitude and simplicity.

[11] But she is believed to have thus spoken, I shall willingly presume, that these things, though not extant in Puccini and the other writers of the Life thus far seen by me, as they are alleged, so were read in those great four volumes, of which at number 3 in the Proem it was treated, and were faithfully rendered from Italian into Latin. For although to a presumption of this kind there does not much favor that liberty, which we lament the more ardent Zealots of pretended antiquity to have used in certain of the more principal monuments of their Order; which we have already taught elsewhere, nor can the defenders of them altogether deny, in some places to have been studiously altered and interpolated, if not wholly supposititious, yet to use in some measure an exception of this kind; I will not ask, why the authors of the Life, solicitously enough collecting the passages, in which the Saint explained her esteem for the Religious state, omitted to note this one so opportune; I will not finally suspect, and to have spoken of some Rule not written, that the Saint speaks of a written Rule. This error indeed would have been gross and patent to us, to whom it is established this was given by Albert in the XIII century; but which could equally easily fall upon Magdalene, so informed by the tradition of her elders such as it was, as if Elias himself dictated such a Rule to his disciples; as it could be persuaded to the Italian Carmelites in the time of S. Antoninus, and the elder than he Philip of Bergamo, that a cape of silk with certain broad stripes, namely white and gray in circles (which was peculiar to the Order passing from Syria into Europe) was worn by him after the manner of the Prophet Elias. Let Magdalene have (when thou wilt thus) imagined to herself some most ancient Rule, handed down not by writing, but by simple institution or example, which from Elias to Christ, and thence even to the times of Albert continually persevering on Carmel, was at last reduced into a compendium by writing. Yet never with a prudent historian shall such an imagination of a person however holy, but she is not believed to have so spoken from revelation, especially of woman's sex and ignorant of histories, be able to effect, that he believe these things to be divinely revealed; more than those things which concerning the spotted Conception of the Mother of God is reported to have spoken the equally holy Catherine of Siena: who also is said to have added weight to these words by this clause, This, O Lord, is the truth; when she simply spoke in her own sense, adding nothing which should require the faith of a more sublime notice.

[12] as neither S. Teresa: No more with skilled estimators of things shall it avail, if anywhere perhaps the holy Mother Teresa exhorts her own, always to cast their eyes upon the stock and progeny of those holy Prophets or Fathers, from whom or from which the Carmelites their ancient persuasion was that they had descended, holding their nearer and truer origin unknown; and of him himself, from whom they had received the Rule, fluctuating with uncertain opinions even to this age, whether he was their own or a stranger, a Bishop of Bethlehem or a Patriarch of Jerusalem, a Gaul or an Italian; whether he flourished in the XII or XIII century; whether he died a dry or a bloody death; as is shown elsewhere, and in part the General Stratius himself acknowledges in the Epistle to Aubert Le Mire which is had in the Treatise on the Patriarchs

at number 218 produced entire. In vain do they ask, because they themselves in this matter follow the vulgar opinion of the Order in certain of their Theses defended at Antwerp, why the beloved Spouse of Teresa, of whose visions she was so often permitted to enjoy, and by whom she merited to be honored with so many divine illuminations, did not remove the veil from her eyes? or, whether she would be unhappy, who should inculcate a fabulous hereditary succession into her own? To the true felicity or infelicity of anyone these things make nothing, whether true or false; as also they make nothing to the greater or lesser Sanctity of the Order, of which alone with God and the Saints in the heavens there is esteem, whether Elias was its Institutor and Founder, so many ages before Christ, in the manner in which Saints Dominic and Francis were the Institutors and Founders of their Orders while still living on earth; or only in the XIII century of the Christian era, by a revelation made to a certain Calabrian Monk, bidden to betake himself to Mount Carmel, could harm nothing, and there in that holy place of the Prophetic habitation to undertake to gather certain companions, as on account of a like revelation the Virgin Mother of God alone is acknowledged the Institutress and Foundress of the Order of the Servites. But what in the cause of the immaculate Conception the Carmelite Fathers would answer, concerning two Saints most beloved by Christ and the Virgin, Bernard of Clairvaux and Catherine of Siena, never clearly taught the truth of it; let them take that as said to themselves concerning S. Teresa, without any even the least injury to her, concerning the origin of the Order.

[13] Hold this for a most true conclusion, my Father (said the Sienese to her Confessor in the Life number 84) that nothing, which pertains to the way of salvation, Namely they were divinely instructed in things regarding salvation, did any man or woman ever teach me; but precisely the Lord himself and Master, the precious and supersweet Spouse of my soul, the Lord Jesus Christ, either by his inspiration, or by a clear apparition speaking to me, as I now speak with you. Not so precisely could the Saints Teresa and Magdalene speak: on the contrary they willingly professed, how much their soul owed to the magisterium of our least Society, [in other things they would have known to their harm things contrary to the common opinion:] from which the Fathers divinely designated to them, why they were not moved, either of their own ingenuity or by a higher instinct, to raise a scruple in them, concerning the antiquity of the Order commonly believed, thou wouldst not more rationally ask of me; than another would move to thee, concerning Master Raymond of Capua and his Spiritual daughter S. Catherine of Siena, a similar question. But if it is lawful for a man to strive by conjecture toward the secrets of the divine counsel; with the best reason we can suspect, that God willed the aforesaid Saints to be left in those their opinions however received, because the contrary knowledge to them, had secretly indeed, would have profited nothing; but openly enunciated, would have most gravely disturbed each Order; whence would have been greatly hindered the spiritual fruit, which through them God was working and furthermore intended to work.

[14] Basely indeed would that Preacher flatter the unskilled common folk, nor now are such things to be inculcated to the unlearned. who to catch its favor would magnificently in a sermon extol and studiously inculcate certain vulgar little traditions about native antiquities, profane or sacred, in which neither he himself would really have faith, nor know it to be had by men of sense and erudition. Yet in my judgment far more inept and to be noted for greater indiscretion would he be, who being invited by holy Virgins either Carmelite or others, to hear their confessions or to adorn with a sermon their panegyrics, should begin to move to them litigious and unwelcome questions, about opinions received in his own Order not so approved among others; from an importune zeal of this kind to bring back no other fruit, than the alienation of minds from himself, the disturbance of the religious Convent, and sometimes the scandal of a whole city; the deed to be disapproved even by those, who otherwise would believe him to say and feel true things. Many things not only innocuously, but also usefully, are disputed in the schools or ventilated in books, which it is not fitting to be agitated before women or hawked to the common people.

ANOTHER LIFE

by Father Virgil Cepari of the Society of Jesus the Saint's secondary Confessor, begun to be printed in Italian in the year 1626, by Father Joseph Fozi also S. J. published and completed at Rome 1669.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Tuscany (S.)

AND OF THE ITALIAN OF VIRGIL CEPARI.

PREFACE OF THE LATTER.

[1] A work long ago begun by another in the year 1626, This life, brought to the press from the year 1626, when now Chapter LVII was held printed, I know not what cause stopped, that it should not further be completed; perhaps because at the same time another was published, written by Puccini. The work therefore remained imperfect at Rome, among the hands of the Mothers of the most holy Incarnation, whom the monastery of S. Mary of the Angels, as a noble shoot of its happy plant, sent to the kindly City. But they, considering from how certain a knowledge the Author had proceeded, namely Father Virgil Cepari, having used the Saint most familiarly, as will appear from the progress of the history; esteemed, that they would do a thing publicly useful, if they should at length, to be brought into light, again subject it to the press, as they did on the occasion of the solemn Canonization. Yet they did not judge that some notable historian, as seemed congruous, was to be sought by them, to write the Chapters that were lacking: but they held it enough to have found a humble devotee of the Saint herself, from whom they should request this little work. I did what I was asked most promptly, and added many miracles, omitting many others much more, which would serve to instil into the minds of readers the esteem of the incomparable excellence, shining in this Seraphic soul. But Father Virgil was accurate in writing, and observant even of the more minute things, which is wont to please devout souls vehemently. Indeed I would not deny, that the life itself is admirable beyond measure: not for that reason however do I trust it will be less useful, if anyone shall apply an attentive mind to it. it is published by the latter in the year 1669. For it is besprinkled with such fair lights of salutary doctrine for the instruction of minds, seriously addicted to attaining perfection and sanctity; it contains also such rare examples and exercises and axioms of solid virtues; finally it is distinguished by so great a variety of divine devices, by which the heavenly Spouse, now bland, soothes certain more select souls, now severe, exercises them; that there cannot but be drawn thence precepts of life, in the highest degree profitable; when it shall be understood that the Saint herself was heaped with so great favors from heaven, and living and dead adorned with so many heavenly gifts and the grace of miracles: whence the spirit will be excited to magnify the majesty of God, who makes wonderful his Saints, for the common utility of the whole Church. Farewell. At Rome in the year 1669, April XXVII.

THE TITLES OF THE CHAPTERS.

I. The family and birth of S. Mary Magdalene.

II. Her propensity to bestowing alms, and to hearing discourses of God.

III. How devout she was toward the most holy Trinity, and the venerable Sacrament of the Eucharist from her tender years.

IV. How she of herself applied her mind to prayer and retreat, and declined vain spectacles.

V. How temperate at that age she was in food, and zealous of the divine honor: and how solicitously she instructed her contemporaries in the first rudiments of the faith.

VI. At ten years old she communicates the first time; and binds herself by a vow of perpetual virginity.

VII. With increasing age she profits in virtue, and sees the rewards destined to her good works.

VIII. By her parents she is placed in the monastery of S. John to be kept.

IX. The testimony of the Nuns of S. John, of the life which among them she led.

X. Brought out of the monastery, she is committed to physicians to be cured.

XII. She indicates to her father the desire of monastic life, and industriously strives to bend her mother's mind to consent.

XIII. She obtains her mother's consent.

XIV. What monasteries pleased her, and how she chose to make trial of the convent of S. Mary of the Angels, of which a fuller notice is given.

XV. For the sake of trial she enters the monastery of S. Mary of the Angels, and how in it she bore herself.

XVI. Returned home she shines forth with various examples of virtues, and at length returns to the monastery, no more to depart.

XVII. With how great preparation she assumed the habit of Religion, and changed her name.

XVIII. The examples of virtues given in the Novitiate.

XIX. She desires by religious Profession to be bound before the time: and of a certain excess of her love.

XX. Her Profession is deferred, that she may await others: which yet she foretells she alone will make, which also happens.

XXI. For forty continuous days in the morning, after taking Communion in bed, she remains rapt into ecstasy.

XXII. Certain notices, communicated to her in those morning raptures.

XXIII. Other excesses of love, which in the same forty days after Vespers she bore.

XXIV. Of that excess, in which she ran through the whole Passion of the Lord.

XXV. From her infirmities she convalesces through the prayers of the Nuns.

XXVI. She begs that it may be lawful for her to remain among the Novices: and more than ever before she intends the exercise of virtues.

XXVII. What in the novitiate happened to a certain lay-sister concerning her.

XXVIII. Of her innumerable ecstasies through all her life, and how in them she bore herself.

XXIX. Of the various circumstances and manners of those ecstasies.

XXX. How she was made certain that they were from God, and not to be ascribed to diabolic illusion or any natural cause.

XXXI. With a prophetic spirit she foretells future things.

XXXII. How she knew things far placed and absent.

XXXIII. She sees hidden thoughts, and secret things.

XXXIV. She sees the state of many souls in Paradise, Purgatory, and Hell.

XXXV. Of other favors, which this holy Virgin divinely received in her raptures.

XXXVI. Of the various miracles, which living she wrought.

XXXVII. God commands her to eat only bread and drink water: which after a trial taken by the Superiors she executes.

XXXVIII. God prescribes to her the time of sleep and the manner of clothing: which likewise she executes a trial being given to the Superiors.

XXXIX. By many temptations for five years she is tried by God.

XL. In many ways she is afflicted and tormented by demons.

XLI. With what arms she used to resist temptations and conquer her enemies.

XLII. Toward the end of the fifth year of her trial, by the will of God she does penance for fifty days, then is led out of the lake of lions and rewarded.

XLIII. Of the various offices which she discharged until death, and of the virtue of Sister Evangelista Giocondi, her Mistress.

XLIV. Of the manner in which she governed the Novices, being made their Mistress; and of the admonitions, with which she informed them.

XLV. The prosecution of the same argument.

XLVI. How greatly she always esteemed Religion and the religious state.

XLVII. Of her fervent love toward God and her Spouse Jesus.

XLVIII. How greatly she desired both to communicate herself and that others should worthily do the same.

XLIX. Of her charity toward the neighbor and zeal for others' salvation; and of the spiritual and corporal works, done by her to that end.

L. Of her charity and zeal toward her monastery.

LI. Of a certain examination of conscience made in ecstasy, whence the singular purity of her mind becomes known.

LII. Of some rules of living well, in a rapture

handed down to her by the Lord Jesus.

LIII. Of her morning exercise with the oblation of her own self.

LIV. Of her profound humility.

LV. Of the virtue and vow of obedience.

LVI. Of her perfect poverty.

LVII. How wonderfully she observed the vow of chastity.

LVIII. Of the prayer and contemplation of our Saint.

LIX. Certain affections and useful notices concerning her contemplation.

LX. Of those things which she felt concerning the mystery of the burial of Christ and the Assumption of the most holy Virgin.

LXI. Of the harshness and penances, with which she macerated her body.

LXII. Of her great desire of suffering for the love of God: wherefore, when she had renounced all spiritual taste, there is granted her pure suffering, to which in the last years of her life she generously gives herself.

LXIII. The same she continues in her last infirmity and death.

LXIV. Of the obsequies of the Saint, the concourse and devotion of the people, and the burial.

LXV. Of the fame of her sanctity, and the incorruption and fragrance of her body.

LXVI. The miracles done through her while she lived.

LXVII. The miracles noted after her death.

LXVIII. Of her Beatification, and the oil miraculously multiplied.

LXIX. Various miracles, done through the oil multiplied on her festivities.

LXX. The miracles done through the intercession of the Saint, by means of her Relics or at the invocation of her name.

LXXI. Of the fame of sanctity, and the veneration with which her incorrupt body is kept.

LXXII. Of the solemn canonization of the Saint.

CHAPTER I.

The first age of the Saint, and the exercises of piety before the tenth year.

The Seraphic Virgin S. Mary Magdalene de' Pazzi, was the daughter of D. Camillus Gerius de' Pazzis, Born in 1566 on April 2, and of D. Maria of Laurentius Buondelmonte, of families on both sides most illustrious, no less in amplitude than in antiquity. This daughter of benediction was born at Florence on the II day of April, in the year 1566, about midday at the XVIII hour of the day; and on the following day baptized in the oratory of S. John the Baptist (which is the common baptistery of the whole city), D. Pandolfo Strozzi and D. Flammetta Minerbetti being sponsors, she received the name of Catherine. The mother related, that she pregnant felt no labor; but neither in rearing her any trouble: because she was always most obedient to her mother, nay also to whatsoever of the household, difficult to no one: as having got a disposition meek and placid, and pliable to every will of those governing her. In her childish years she did not delight in plays and jests, in which that age is wont to be wholly: but she bore so great a maturity of morals, that, although she was kindly and lovable, yet her contemporaries feared to join themselves to her, from the reverence which the modest composition of her countenance inspired.

Chap. II

[2] When as a little girl she was sent to school, in the place of the Nuns whom they call the Little-poor ones, as a little girl she does good to the captives, and after the manner of children carried her breakfast and afternoon meal with her in a basket; she kept her hands off, until she should pass by the public prisons; whence hearing the captives calling out and asking alms, for the love of God she offered them whatever she carried, with great pleasure of her mind. But when she was at home, she wonderfully delighted in offering alms to the poor asking for the same, not without the delight of her parents, gladly beholding their little daughter so prone to works of mercy. Advanced to the sixth or seventh year of age, she eagerly attends to pious discourses: she began to be caught by discourses instituted of God and eternal life; and eagerly to apply herself to those from whom she had learned that they were familiar. But because such were very often mixed between her mother and a certain aunt of hers, D. Margaret Panciatici, married among the Buondelmonti, very devout and earnestly addicted to the frequenting of the Sacraments; therefore Catherine, as soon as she felt that they had met, hastened to join herself to them, and with an attention altogether singular listened to them. But if her mother said to her, Go walk a while, daughter; rising she obeyed promptly, but a little after she returned, to hear what was said; and sitting at the side she seemed not to be able to be torn away thence. But she gave a reason when now grown older, that hearing those conversing of God, she felt her heart with much inner devotion sweetly moved; although on account of the weakness of her age she often did not understand what was said. Yet her mother said, that Catherine, however little, sometimes moved to her such lofty questions about God, that she was compelled to bid her silence, because they far exceeded the capacity of her who questioned.

CHAP. III

[3] In the same childish age she felt her heart impelled, no less sweetly than vehemently, she burns into the love of the holy Trinity, into the love of the most holy Trinity: and when she fell in with religious or devout persons, she was wont to ask various things from them pertaining to the salvation of the soul: yet more studiously she desired to be taught concerning the aforesaid mystery. But it happened once that she, turning over a little book, in which was described the Office of the Divine Virgin, found there the Creed of S. Athanasius, in which that sublime mystery is explained; and suffused with incredible pleasure, feeling herself inwardly rapt thereby, with the greatest pleasure of mind she read it all, although she understood not its context: and as if rejoicing over a found treasure she ran to her mother, to show it to her: whence it was easy to attain by conjecturing, that the Lord had specially chosen her soul for himself. She also fervored in the same little age with a great desire of the most holy Sacrament of the Eucharist, and of the Eucharist, and a thousand years seemed to her, in which she should reach the years capable of receiving it. For God had impressed on her mind a living knowledge and great esteem of that divine Food. And therefore, as often as the Lady her mother communicated (which she did, as is said, often) the whole of that day the daughter was about her; and applying herself as close as she could to her, she sat at her side and upon her garments, nor would she be separated from her. But to the mother asking with admiration, what was the matter with her, why she did so; she answered: Because thou savorest of Jesus, mother, thou smellest of Jesus: for she perceived the odor of that most divine Sacrament, which that morning the mother had taken. Moreover from the love, with which she was affected toward this bread of Angels, since she could not yet by reason of age taste it as she would have wished, she desired at least to see others communicating; and therefore she asked her mother, that even on the lesser feasts she might accompany her to S. John's (which is the church of the Fathers of the Society of Jesus, where the mother and all the family were wont to perform the sacraments of Confession and Communion), and there for three or four hours she attended to that sweet spectacle, and returned home most full of consolation.

CHAP. IV

[4] It is truly worthy of admiration, how between the seventh and eighth year, before she had read any books, she gives herself to the exercise of prayer, no one teaching her: or was forestalled by any human instruction of anyone, moved only inwardly by the Holy Spirit, she began to apply herself to the exercise of prayer, and felt herself drawn thereto though she knew not the manner of praying. So of her own accord she sought solitude, fled company, spoke sparingly, and that prudently, delighted most in silence, that she might the better unite herself to God. Which when the mother, considering her several actions, marveled at; and had this single offspring of the female sex; beholding her heaped with so many gifts of nature and grace, she not only loved her, but also on account of the excellence of her virtues in a manner revered her. If there came to her house kinswomen or other noble matrons, and she were summoned by her mother; she was at once present, abstaining from profane spectacles, but soon disengaging herself she ran back to her retreat. But the house of her parents was at the square which they call the Course: when therefore about the feast of S. John and at other times public races for the pallium, as they say, were celebrated, and many Ladies flocked thither; never could she be persuaded to come to the window for the sake of seeing; but courteously she withdrew herself from them, and betook herself to the more secret chambers of the house; where placed in prayer, she opened the affections of her heart to God, and received many favors of divine grace. she is found withdrawn to prayer: But notably on one occasion, when she had hidden a whole day behind some door observed by no one, it cannot be told how much consolation she there perceived: At another time being sought by the servants at the command of the mother, she was finally found behind a certain bed, with her whole mind so absorbed in God, that she could neither hear those calling her, nor see those present, nor at all move any member.

[5] Various girls of that time, who remember that they were led to see the Courses into that house by their mothers, affirm; that, afterward she explains by what instinct she did this. when a little refreshment was given to them there, Catherine was never present, nor went out of her little chamber; but being sought, either she was not found, or was found attending to prayer on her knees. Afterward become older, when she was asked by what instinct she did this, taught yet by the magisterium of no one; she answered, that she was wont to be moved and drawn thither by an inner affection; and because she knew not the manner of praying, she had begun to bow upon her knees with the intention of seeking God, to do purely his will; and so she was wont to find him. But because not yet instructed she knew not by what manner she should collect her mind, and fix it upon prayer; she humbled and afflicted herself in the sight of God, reputing herself unworthy of it; often also she wept: and through affections and humiliations of this kind of her own self, consigning herself wholly to the divine will, without solicitude or anxiety, she was quieted in mind and comforted. But although amid those beginnings, she more often felt her mind arid and destitute of spiritual taste; she persevered nevertheless in prayer the whole time which she had prefixed to herself, and at length felt herself consoled and content.

CHAP. V

[6] To her prayers this good girl joined other works of virtues: and first being sober in the highest degree, She studies sobriety, she scarcely took at the common table, as much as was enough to sustain the body. But when fruits were brought in, of which the childish age is wont to be most appetitive, she rose from the table: but through the day she tasted absolutely nothing, nor even the least fruit for the sake of moistening the palate. Nay living in the country, where the women of the household took cucumbers and other things growing in the gardens for their afternoon meal; however much invited to a similar refreshment, and almost even compelled by others, she would never condescend to them. Moreover at dinner or supper, the more delicate dishes being left and those which more flattered the taste, she only tasted the viler ones; she refuses to be refreshed before Mass, and that so sparingly, that often the mother said, that she knew not whence her daughter was nourished. On a certain feast day, when she was in the villa, and in the morning it rained; but the church, whither the family was to go to Mass, was rather far distant; the parents had bidden that breakfast be first given her, and then she be set on a horse to be carried: which heard Catherine began to weep bitterly, begging by God that she be not compelled to do it, and saying, that it would seem to be against reverence, if before hearing Mass she breakfasted; nor was it fitting that she should come to address Jesus with that convenience of riding: therefore it was necessary to yield in this to her will.

[7] Most zealous already then of the divine honor, with an inmost

she was affected with sorrow, she is saddened by others' sins, if perhaps she heard anyone blaspheming, or saw him offending in another way; nor could she contain her tears. So, when on a certain occasion she had heard some words, uttered against the neighbor and with offense to God; she felt it so greatly, that she passed that whole night sleepless, dissolved in lamentation. Moved by the same zeal toward the honor of God and the salvation of the neighbor, as often as occasion was given, she taught the little ones the Our Father, she instructs her contemporaries in the faith, the Hail Mary, the Creed: and being led into the suburb by her parents (as is the custom for the Florentine nobility, wont yearly to spend some months in the villas, that pleasantness of the gardens and palaces about the city inviting it) Catherine gathered ten or twelve boys and girls of the rustic offspring, whom she should imbue with the principles of Christian doctrine and the faith; and that she might allure them and make them more docile, with the leave of her mother, to the boys indeed she bestowed alms; but to the girls she distributed kerchiefs, aprons, and other like things: but with so great affection and patience she gave herself to this work of charity, that she was an admiration to all. And when she had to return, beginning to weep, and asked by her mother why she wept: in the little ones she contemplates Jesus. I weep, she said, because I shall no more be able to teach Christian doctrine to those poor little ones. Wherefore it was necessary for her solace to bring one of them, Mary by name, to Florence, to be taught by Catherine: who on this occasion remaining several years at Florence for domestic service, taught not a few things about Catherine worthy of memory. It was observed also, that there in the villa, the little ones coming to her for the sake of doctrine, with great tenderness of mind she embraced, and caressed them: but to those asking why she did this, she answered, because they represent to me Jesus a little child of that age, and on account of their innocence and purity. But this affection of hers toward them remained as long as she lived; as often as it befell her to see infants, she fixed her gaze on them, and with great affability addressed them, wont to contemplate Jesus in them, and considering that they had never offended God, and wishing for them that they might be preserved in that innocence of mind.

CHAP. VI

[8] Returned to the city, when she now was in the ninth year of her age, At nine years old she is instructed to meditate, the confessor of her mother, Father Andrew Rossi of the Society of Jesus, seeing her so greatly addicted to prayer, and capable also of mental exercise, gave her the meditations of the Passion of Christ, composed by Father Gaspar Loarte of the same Society; saying, Read in this book, daughter, the points of meditation, and on thy knees recite the hymn, Come Creator Spirit, and his aid being invoked say, I confess: then, with an affection of living devotion, begin to ruminate the points which thou shalt have read, and leave thyself to be governed by God: nor was there need of more for her instruction. Having embraced therefore with great devotion the precept handed to her, and certain to execute it exactly, every day in the morning rising as quickly as possible, she prostrated herself on the ground, and with much recollection of the senses gave a beginning to meditation; and melting in contemplating the mysteries of the Passion, she was wholly absorbed into her Jesus, and was kindled with a great desire of imitating him, and of suffering for him, and distracted amid prayer only by the desire of the monastery: who had suffered so much for her. But from the time she had received that command from her Confessor, she never omitted to spend a whole hour in the morning on that exercise: and hence advancing little by little, she was elevated to excesses of mind and the most sublime raptures, of which it will be treated below. But she herself confessed, that amid prayer she suffered no wandering of mind or distraction: except that, because from infancy she had always most ardently desired to become a Nun, and to serve God in the religious state, this very thing for a very long time again and again hovered before her mind, and even sleeping recurred to her in dreams. When therefore she composed herself for prayer, she tried to conform herself for it into the likeness of a Nun, making herself a scapular and veiling her head, and rejoiced to see herself in that state; and hence sometimes there was born in her some distraction. For the rest, although sometimes in the open air in sun or rain she gave herself to prayer, she suffered no inconvenience thence, which should draw her mind to itself.

[9] There was in her so great a desire of meditating divine things, that very early in the morning she rose from bed: and kindled with the love of suffering, and because thus praying she was often caught by a certain servant named Angelica, she begged her for the love of God, not to signify to her mother, that she had found her praying at such an hour, fearing an impediment thence to be set against her. Nor content to pray herself, she tried to induce the servants also to it; and therefore to sweep the house, make the beds, and other servile ministries she willingly went, that they being more quickly dispatched she might afford them leisure and time of praying with her. But the fruit which she took from meditating the Passion of the Savior, was an ardent thirst and an inflamed desire of suffering something for love of the incarnate Word. Wherefore in winter time she begged the maid, privately joined to her service, not to warm the bed for her, yet not to reveal this to her mother, and sometimes in a hidden place she scourged herself. Once also weaving a garland as it were of thorns from the prickly little branches of orange trees, she bound it in the evening so to her head, in various ways she vexes her little body. that from the torment she could not sleep the whole night, only that she might imitate Jesus crowned with thorns. But from the same little branches she had twisted herself a girdle, which she wore around her bare flesh, and it was sometimes found by the maids, hidden under the mattresses; and by these and many other ways she took care to afflict and mortify her body. She was wont also frequently to remove the mattresses, and sleep upon a bare straw sack: but sometimes on her knees on the ground she only inclined her head to the bed, nor stretched herself out. Of which things the mother being admonished, willed that thereafter she should sleep with her; saying, that if she left her alone, she would spend whole nights in prayer and penances.

CHAPTER II.

Her first Communion, and the gifts conferred from heaven at that little age. The stay of a year and a half in the monastery of S. John.

CHAP. VII

[10] She had now almost completed the tenth year of age, when her Confessor Father Andrew Rossi, considering how ardently this girl had from infancy desired the communion of the most holy Sacrament, At ten years old bidden to communicate, judged this not to be deferred longer for her; but, a fitting instruction premised, ordered it to be received by her. By no words can it be expressed, how great gladness was born to her hence, and what thanks she gave to God for so great a benefit. Now she esteemed herself the happiest of the whole world, nor did she speak of anything in those days but of that venerable mystery. Prepared therefore by many prayers, penances, and other extraordinary exercises, she does it on the feast of the Annunciation, in the year of the Lord 1573 on the XXV day of March, which is sacred to the incarnation of the Word, in the church of S. Giovannino of the Society of Jesus she first came to the sacred table: and after receiving that divine Guest, with as much reverence and devotion as she could, she suddenly felt herself filled with so great joy and inner gladness, on account of the union of the incarnate Word with her soul, that afterward she was wont to say, that she had felt nothing in all her life so delicious. Whence allured by so great sweetness, she felt thereafter an incredible hunger of that divine food, and a desire of usurping it as often as possible. But when she had manifested the vehemence of this desire to her Confessor, and thereafter every eighth day, he knowing how pure her soul was, and how greatly God was pleased in her; permitted that thereafter every eighth day she might communicate. She counted therefore the days and hours through the running week, awaiting most desirously the day of holy Communion; and was thereby affected with so great a spiritual taste, that she was poured out in tears.

[11] and at the Lord's Supper she vows virginity. Not many days after, that is on the XIX day of April of the same year, when she had now entered the eleventh year of age, on the very Thursday of the Lord's Supper, in the same church of the Fathers of the Society, weighing the love which the Lord Jesus Christ demonstrated to men, leaving himself to them even to the end of the world in the most sacred Sacrament of the Eucharist, to be the food and strength of souls; kindled with a vehement desire of offering in return something to him for the sake of gratitude; and not finding anything within herself, which could be more grateful to God than her virginity; this she offered to him with great spirit, and consecrated herself by a vow of perpetual chastity to her Jesus. But how accepted this oblation was, was afterward declared to her in a vision: in which she saw, that on the very day of making that vow, there had been put on her finger the ring of an espousal never to be dissolved with the supreme majesty of God.

C. VIII

[12] Catherine profited daily in virtue, and to this one thing she looked, Accustoming herself to be reflected from creatures into God, that she might become as conformed as possible to her Spouse, and be united to him with the most perfect love. Therefore whatsoever creatures she beheld, heaven, earth, the fields, she converted into a ladder, by which she might mentally ascend to the Creator, and into fuel for kindling more and more her love: whose flames however much she desired to conceal, nevertheless they betrayed themselves, by the outward signs of words and works. But it is notable above all, that being constituted within the twelfth and thirteenth year of age, when by chance she was in the suburb with her mother, and walked through a certain pleasant meadow, on the day of S. Andrew the Apostle; on the feast of S. Andrew she suffers her first ecstasy, her mind being raised into God (whether the serenity of the air and the sight of the sky, or the beauty of the green and sunny place did it) she was by her divine Spouse so struck with an unforeseen arrow of his love, that, not able to dissimulate what she was, she went out of herself as if dead, able neither to speak nor to move. This thing, as unwonted to the mother, so fearful befell her: and she began to think it to be some bodily evil, and her being led home she strove to apply certain remedies. But these profiting nothing, she perceived, that it had been an affection not of the body, but of the mind: and full of admiration she ceased from her undertakings. But not wishing to sadden her daughter, then indeed she dissimulated; but after some years, when she had now entered the monastery, she narrated the whole matter to the Mother Prioress. Nay also she herself in the year 1598 in the month of September, such as again afterward in the year 1598 in a certain rapture suffering a like incursion of divine love, testified that it had been of the same kind, when she exclaimed: O love, that which now thou makest me suffer, is like that which thou madest me feel on the feast of him who so loved the Cross, when I was not yet consecrated to thee in Religion, and my mother believed it to be some bodily disease.

[13] when before in the year 1590 she had seen But how grateful to God were the acts of virtue, which this blessed girl exercised in that her childish age; was understood in like manner in a rapture, which she suffered on the day of the Circumcision the first of January of the year 1590; when alienated from the senses, with great jubilation she began to enumerate certain precious gifts, conferred on her by the Lord

Jesus at that little age, and which she saw laid up for herself in paradise. For expressing certain of them with a clear and intelligible voice, she said, that she saw, that for that zeal of inflamed charity, with which on the aforesaid night she bewailed the offense done to God and the neighbor, there had been destined for her in the heavens an ornament like a ruddy and shining garment: and for the acts of temperance and mortification, the gifts prepared for her for the good works done in childhood. by which she had deprived herself of the eating of fruits and other delicate or sweet-tasting foods, she saw prepared for herself a silver table, heaped with most precious and most savory dishes: for that solicitous diligence, with which she had kept her virginal chastity unharmed, and consecrated it to God by a vow, there was shown her by her Jesus a pair of bracelets of silver and adorned with most precious gems. And so for other good works done by her, many other beautiful gifts, which it would be long to enumerate singly, were exhibited to her; she greatly admiring, as far as appeared outwardly, that for works esteemed by her so little, so liberal a recompense was laid up with God. Whence we can understand, how greatly God esteems even the least of any actions, done in the state of grace from his love, and how great a reward awaits them; that we may be admonished, to have the mind intent on every occasion of exercising virtue, lest there pass us daily infinite acts, by which we could acquire for ourselves an incomparable treasure in the heavens.

CHAP. IX

[14] Catherine was now in the fourteenth year, when her father D. Camillus, she is committed at the age of 14 to the nuns of S. John was obliged to depart from Florence to the government of the town of Cortona: whither when he was leading with him the whole family, by the counsel of the R. P. Peter Blanca Rector of the College of the Society of Jesus, who as he had succeeded Father Andrew Rossi in the prefecture of the College, so had been taken by Camillus for spiritual father of the family, he decided to place his daughter to be kept in some monastery. And because he had a kinswoman in the venerable convent of S. John of the Knights-women (for so they are called, because they are clothed in the habit of the Knights of S. John, whom today they call the Maltese, and are subject to the rule of that Order), to her, named Sister Silvagia Morelli, he commended his daughter. Grievously did the mother feel this separation of her dearest daughter: but the daughter, although she greatly loved her mother, yet not unwillingly bore being divided from her, hoping thence more freely to give herself to her prayers and devotions. But in what manner, settled beforehand through the Confessor, she was led thither, and other things looking to the same, see in the former Life number 11.

CHAP. X

[15] But that it may be better understood, how there Catherine bore herself; it pleases briefly to relate those things, which in the Process the venerable Mothers of that place deposed on oath, namely Sister Silvagia Morelli her mistress, who afterward testified, Sister Diamante Mazzinghi, and Sister Faustina Strozzi, thus testifying. In the year 1580, Catherine, daughter of D. Camillus de' Pazzis, a girl of fourteen years, was placed in this monastery, because her father was sent by the great Duke of Tuscany to the government of Cortona: and she was with us about fifteen months, during all which time she was of the best example to all. She was exceedingly devout and given to mental prayer, how she lived among them for 15 months, on which she constantly spent daily two hours in the morning, and one in the evening: and she had nevertheless various times through the day, in which she betook herself to prayer. But since her little bed was in the cell of her mistress, thence at night secretly she went out to pray. Every Saturday she ran through the Gospel of the following Sunday, and thence selected for herself two or three points, for the argument of the meditations of that whole week. Often she came with us to the Choir and the divine offices, even the nocturnal ones: but when she was forbidden to come by the mistress, nevertheless she rose to prayer; and persisted in it until the time of Mass: but she was so tenderly affected toward God, that often she was abstracted from the senses. Wherefore when sometimes one of ours, finding her alone in the cell, said, Art thou here alone, Catherine? she suddenly answered; Ah! how alone? wishing it to be understood, that although none of us was present; yet dealing with God, she did not remain alone, showing remarkable specimens of every virtue, but well accompanied.

[16] While she prayed in the Choir, she stood so fixed and immovable, as if she had been a statue: but her countenance was changed, and reddening like a rose she was kindled, with eyes clearly shining like the brightest stars. There appeared in that her countenance something Angelic, which converted the gazes of us all upon her. But seeing in her so great devotion and modesty beyond the custom of others, for sweet admiration we for the most part held our eyes fixed on her, nor were we sated with admiring her virtues: nay we would have wished to enjoy her company continually, because her Angelic conversation was so lovable, that to see her continually, to address her, to deal with her would never have brought weariness to anyone. Therefore we greatly desired, that she should become a Religious among us. For although she was a little maiden, yet we hoped that through her our monastery could be brought back to the perfect observance of the common life, which she greatly required in us: and we grieved, and grieve, and shall always grieve, and persuading them to frequent communion, that she did not remain with us.

[17] She spent much time in reading spiritual books, especially of the Gospels, and the Meditations and the Enchiridion and Soliloquies of S. Augustine, and others of like argument. The good girl exhorted us to more often repeat holy Communion: and because she herself communicated more frequently than we, by her example and no less by words she moved many, to ask of the Superiors the license of more frequent Communion, at least for every Sunday and feast day: and so through her was introduced among us a more frequent use of the Sacraments, as it is kept even today. Never did Catherine converse with the secular girls, and the use of prayer: who were placed with us for keeping: but her ordinary conversation was with the sick Nuns, whom she visited frequently, and to them now read aloud spiritual books, now lovingly suggested discourses and thoughts of divine things. She dealt also willingly with those, whom she saw disposed to let themselves be brought to the use of prayer, the frequency of holy Communion, a recollected and spiritual life. From her mouth was never heard any word idle or vain: no motion or gesture was observed in her, savoring of levity: nay rather, an enemy of all vanity, she used so great modesty of dress, that she did not admit even the least ornament of the head, of which otherwise the girlish disposition is wont to be so studious. obedient in all things,

[18] She was never noted to be angry, or even to bear anything sorrowfully, except perhaps when the mistress bade her sick to take either an egg or something else for restoring her strength: for then she could scarcely avoid showing how grievous it was to her to make any delicacies for the body: nevertheless she obeyed, and whatever she was bidden she executed promptly. Whatever she saw or heard said of the neighbor, she took in the better part: but if anyone narrated another's defect, and humble, she excused and defended as best she could. A friend of silence and solitude, she spoke sparingly and always of God, with singular modesty and reverence toward all. From the highest humility she willingly swept the house, made the beds, and discharged other abject ministries; she would have done more, if more had been allowed her by the mistress. Nay she reputed herself unworthy to remain among us, and to speak and be conversant with us; both because she felt of herself most lowly, and because she greatly esteemed the religious state, through which she said we were spouses of Jesus; but herself by no means, because she was not yet religious, though she desired to become so. and macerating her body with penances. She took sleep upon a straw sack; nay she deprived herself of a great part of it that she might give herself to prayer, intent on it for three or four continuous hours. She fed on very scant food, fasted often, often scourged her body: and so by all these things the vigor of her body was so weakened, that she herself confessed, that sewing she sometimes lacked strength to draw the needle. But being asked, why she had thus of her own accord extenuated herself, she answered; Not for destroying the natural complexion, but that I might be more fit for prayer and union with God. That she may there wish to become a Religious

[19] Finally in every virtue she singularly excelled, and all her actions and gestures were an example to us and an admiration to all: because we saw, that she was not of the ordinary kind of creatures, but of so remarkable a goodness, that we know not that we ever saw a girl like her. We said therefore among ourselves; This will be another S. Gertrude or S. Catherine of Siena: and some of the Nuns already then revered her as a Saint; so that, although they desired to speak with her more frequently, yet for the reverence with which they pursued her they durst not join themselves to her. Many of us insisted with her that she would remain with us, and become a Nun: in vain she is solicited. for we could not bear the thought of sometime losing her, and we hoped she would sometime be the highest felicity of our monastery: wherefore we promised her, that if she remained, we would all bring ourselves back to a stricter observance and regular perfection, and to a life lived more in common. But she answered, that we should pray God to illumine her, and to inspire what was better; and that she too would pray to the same end. As to herself, she preferred to enter where she should hope such an observance not to be introduced, but to find it introduced: because acknowledging herself before all infirm and frail, she ought to choose the safer way, nor leave a certain good for an uncertain one. And so we were not worthy to retain her, but she went from us. This motion of minds and example of so great edification among those Reverend Mothers, very well disposed and inclined to virtue, a secular girl left, not more than fifteen years old.

CHAPTER III.

For obtaining entrance into the monastery the Saint deliberates with her parents and with her Confessor.

C. XI

The time of the government of Cortona being completed, Camillus returned with his family to Florence, and bade Catherine be brought back from the monastery. By the judgment of the Physicians led into the villa, But the mother, who never did anything more willingly, coming to bring her back, scarcely held her spirit, when she found her daughter so exhausted and weakened. The physicians therefore being at once summoned and she commended to them, by their common judgment she was led into the villa, where, after some days' restoration and rest, she might take steel in water. It is not credible how greatly at that time she rendered herself lovable to the whole family, by the goodness of her most sweet manners. All sought her eagerly, speaking of God, she affords the best examples to the household and narrating whatever good edification she had seen in the monastery. But because every day in the morning, after taking the steel, she went out into the fields, for the sake of walking and exercise, as is the custom; her brothers accompanied her assiduously, who much

delighted in her company; besides other women, who would always have wished to be present with her, always to speak with her. But she, lest her mind should be distracted, asked them to follow somewhat behind; but she herself went before alone, now reciting the Rosary and other vocal prayers, now with thoughts fixed on heaven disposing and preparing the meditation afterward to be instituted: which also she instituted, as soon as she had returned home led back into her chamber, nor did anyone ever presume to disturb her. Thus under the eyes of her mother, and she convalesces. and by the benefit of the purer air, the medicines also conferring something, Catherine for the greater part recovered her lost health: and the time of cure being completed, she returned to the city.

Chap. XII

[21] From her tender childish years she had cherished a great desire of consecrating herself to God in some religious order, at the age of 16 understanding that she was destined for marriage, and thought of it day and night, as is said; but fearing lest her parents had something else designed in mind, she dreaded to manifest to them her purpose. But after, returned from the monastery, she had now reached the sixteenth year of age, she discovered them deliberating about joining her in marriage. Therefore dreading lest they should pledge her faith to anyone, she resolved to open to them the whole matter: and after imploring divine help, finding a convenient occasion, she is reported thus to have addressed her father: If concerning me, dear father, thou thinkest anything else than what I long ago promised to my Jesus; know that I will sooner give my head to be cut off with iron, than receive another Spouse or omit to enter Religion. she declares that to it she will never consent, The father was astonished at these words, so positively uttered; and dissolved in tears before his daughter, could put no word of answer: yet, as he was God-fearing, he would not be troublesome to her, nor any further treated of joining her to a husband. Meanwhile there was not lacking another person, who exercised her patience and constancy, with injurious words deriding her manner of living, spiritual and withdrawn from the world. Which mortification she humbly receiving, answered nothing; and bears the injury thereby received patiently. but returning to her chamber, and there on her knees before the image of the blessed Virgin, she prayed for the one injuring her, and gave thanks to God for the occasion of tolerance offered her: in which act the Lord granted her a most full consolation.

[22] There remained the mother to be overcome; who since she loved this daughter with most tender affection, That she may bend her mother's mind, being greatly pleased in her, to have her always joined to her side, to converse and be conversant with her, to enjoy her prudent answers and discourses, she counted part of her chief felicity, and from every act or motion of hers took new matter of loving. But because she found her so perfect in all ways, she hoped, if she settled her in the world, the best success: and because she was her only one of the female sex, it seemed most difficult to move her from that mind. Nevertheless trusting in God Catherine thought how she should overcome her, and express the desired consent. And first, she modestly withdraws herself from her, although she greatly loved her, yet she astutely did violence to herself, not to give any indications of her singular love toward her: but adroitly she began to withdraw herself from her presence, and to decline her company, and the places where she knew she would be: so that often the mother complained, that she never enjoyed her daughter, because she did not give opportunity of herself. Moreover she took heed, not to comply with her so much as she wished, when she led her to worldly recreations; and much more not to satisfy her by adorning her body, after the manner of that age, and putting on precious and noble garments conformed to her rank; but her habit was so simple, that everywhere by the mothers it was proposed to other girls, too much given to vanity, for an example.

[23] The mother had made for her at that very time a most beautiful white garment, which Catherine being compelled to put on, wept bitterly; esteeming, that it by no means befitted one, who desires to dedicate herself to God in a monastery, to be clothed in garments by which she could please human eyes. But being led the same day by her mother to the gratings of the convent, where she had been in custody; she refuses showy garments, when one of those Mothers took thence occasion of suspecting that she was soon to be given in marriage, and began to speak of that matter as though grateful to her; she, who thought all other things, drew from words of this kind so great trouble, that almost failing in spirit she would have fallen to the ground, had not her kinswoman standing at her side sustained her. Moreover as often as the mother summoned her, and feigns a mind more alienated from her: and desiring to hear her speak asked her about her meditation or other spiritual things; she no more, as she was wont, showed herself placid to her, but mournful and ill-content; she did not speak, she did not take food with relish: and the more her mother caressed her, the more she withdrew herself, nor showed by any sign that services of this kind befell her grateful. Finally, although she was most cultivated in manners, most lovable, and most placid; yet with her mother she dealt somewhat rustically, and that on purpose; that she might little by little blunt the maternal affection, by which she saw her desire could be either hindered or long deferred.

Chap. XIII

[24] But God, who never deserts those hoping in him, and desiring to serve him in the religious state; by which she being little by little moved, deigned to console Catherine, and to help her, that she might quickly see the fruit of her pious industry, in overcoming little by little the mother's affection. For D. Maria, considering the spiritual life of her daughter and alien from the world, which she had led from her infancy, and how greatly she was given to prayer and frequent communion, and that in her she had never found even the least taste of worldly things, but a mind always averse from the delights and recreations of the world; began to think that God had chosen her for himself, and her conscience pricking a little, she began to fear lest she should offend him, if she opposed his will too vehemently. She feared also, seeing her so mournful and ill-content, lest if she so persevered, she should incur some graver evil, unless she found a way of consoling her. The scruple of conscience therefore fighting on one side, on the other the love of her daughter; by the counsel of her Confessor she resolved to refer the whole matter to her Confessor Father Peter Blanca. He knew most certainly the purpose of Catherine, and that she could by no reason ever be induced to admit another Spouse than Jesus, but had altogether decided to obey the divine vocation: and therefore he affirmed, that she had changed her manner of dealing with her mother for no other cause, but because she saw her alien from her pious desire, and that this was the only occasion of her sadness. Finally he concluded by affirming, that she would sin, if she wished by force to divert her from the service of God, to give her to the world: and therefore he exhorted, that she should conquer her affection, and willingly deprive herself of her daughter, by rendering her to God, whom she could not otherwise console and gladden.

[25] she yields to her daughter's desire: Then the mother returned home, takes Catherine aside and asks, what at length she had determined concerning herself: and understanding her to remain firm in her purpose; Since, she said, thou wilt thus, I too will, nor will I be an impediment that thou mayest do what God inspires thee. Here by no words can it be explained, how great gladness, at this declaration of her mother, Catherine took into her mind. Thanks therefore being given as affectionately as she could, leaving her mother weeping on the spot, all cheerful she returned to her chamber; and there prostrate on her knees, she began to give to God the most prolix thanks for the victory obtained; and dedicated herself to his divine majesty as a perpetual handmaid, with a firm resolution of serving and loving so good a Lord with all the affection of her heart: nor could she thereafter think of anything else, than that as quickly as possible, freed from the world, she might reach the port of her desires. But so glad a success profited also the body, who thereafter more cheerful, is wholly healed. so that, her countenance brought back to its native color, she acquired so much new strength, as if she had never been ill. But, although to all she appeared cheerful and lovable, yet before her mother somewhat more sparingly, lest she should add new goads to her love, and increase her sorrow in being left.

Chap. XIV

[26] Furthermore the parents, who, the Father Rector of the Society of Jesus persuading, had brought their mind to give consent to their daughter; Of three monasteries to which she inclined, willed also that the choice of the monastery be left to her judgment, which, of the many convents which Florence has tenacious of regular observance, should be most apt for the young woman's purpose. He praised to them various ones, yet at length concluded, that, the girl's propensity being attended to, he esteemed the monastery of the Crocetta of the Dominican Order, or another of S. Mary of the Angels of the Carmelite Order would be more conformable to her desires. But Catherine confessed, that toward three places chiefly she had been affected. The first was the monastery of S. Clare, in which there pleased her greatly the rigid poverty having nothing proper, and the rude and abject habit and manner of living, in which she believed there was much help for instilling contempt of the world and true humility into the minds of the Nuns. To the monastery of the Crocetta she was drawn chiefly, because the Virgins once entered, by the counsel of her Confessor, she chooses the Carmelite: afterward show their face to no secular: which she made great account of, as a means most convenient for keeping the inner recollection, and for uniting the soul more closely to God abstracted from kinsfolk. But because she heard the monastery of S. Mary of the Angels much praised by the Father Rector, not only on account of the most perfect observance of the common life and the special study of inner perfection; but also because there daily in the morning in common by the Religious the most holy Sacrament of the Altar is received; she decided to enter there for the sake of trial.

[27] That monastery was founded by four noble Florentines, which begun to be founded in the year 1450, namely Innocentia Bartoli, Sara Lapaccini a widow, Magdalena daughter of Sara a virgin, and Anna Davanzati. These by a special impulse of the Holy Spirit, and from an affection of devotion toward the most holy Virgin Mother of God, on the very day of the Assumption August XV in the year 1450 publicly took the Carmelite habit, in the church of that Order, dedicated to S. Frigidianus Bishop of Lucca: but clothed in it they led in their own houses a most exemplary life, under the name of Sisters of the Virgin Mary. The fame of the new thing soon spread through the city moved several other virgins, to ask the same habit, and in the year 1453, in the same church and on the same day of the Assumption, two other virgins likewise, one of the Filippi, the other of the Chellini family, were clothed in like manner: who together with Sister Innocentia began to dwell together, in a house given to them, near the aforesaid church of the Carmelite Fathers. But in a short time their number so grew, that the said house already had the form of a monastery, which afterward was built in the same place. They began to live under the Carmelite Rule, it remained in the rigid observance of the common life, and the rule of one whom they named Prioress: and they have been kept even to the present day in holy union, and the strictest observance of the common life,

without any proper revenue of any kind whatsoever. For whatever is brought in, is laid up in the common treasury, whence the Superior provides for all necessities both common and singular, and for the ministries or offices; to which the Nuns set in charge contribute nothing of their own besides their work, but the monastery supplies the expenses: but those among them who are private of office, can buy or sell nothing, not negotiate, not give, not receive anything of themselves, or in any way handle money: but free of all solicitude, they ought to think nothing of any thing necessary for themselves whether well or sick for food and clothing. in the year 1520 subjected to the Ordinary,

[28] This place was subjected to the rule and care of the Ordinary in the year 1520, by Pope Leo X, through a special Brief: and that disposition obtained new firmness through another Brief of Pope Pius V in the year 1567. Their Constitutions, reformed after the Council of Trent, were confirmed by Pope Pius IV in the year 1564, and by Pope Paul V in the year 1610 made more strict, and to a closer observance brought back at their own request. and keeping its own statutes, But today they hold this manner. The Novices after a year of Probation make Profession, after which for three years still they remain in the same novitiate under the care of the Mistress of Novices. From the Novitiate they pass to the Juvenate, and there lead another three years under the care of the Mistress of the Junior ones, not dealing with the other nuns in common, or speaking to them without express faculty; but having their own dormitory and oratory, in which they exercise various devotions and mortifications. From the Juvenate they are transferred to the Suprajuvenate, and there likewise remain three years under the care of the Subprioress, who is their special Mistress: and so for at least ten continuous years they live under the custody of special Mistresses. Young girls for keeping and education they do not receive, knowing how great a distraction to religion and danger of relaxing observance is thence born. They all live, brought back in an exceedingly extraordinary manner from the conversation and visitation of seculars at the gratings; and because they have nothing common with the world, they attend to their offices and exercises quietly within the monastery; intent on prayer and frequent Communion, and on acquiring religious perfection.

[29] but then greatly flourishing. By this means the place was always preserved in great observance, and remained venerable to the whole city, flourishing with the number of most noble Virgins from all the principal Florentine families. But today there are there two nieces of him who now presides over the universal Church, Pope Urban VIII, daughters of D. Charles Barberini his brother and D. Constantia Magalotti, kinswoman of his Sanctity; who of their own accord chose to enter there, drawn by the fame of the religious and rigid observance there. There are numbered in it about eighty Nuns, both Lay-sisters and Veiled, with great splendor of religious life, under the best government both temporal and spiritual; because the Archbishops of Florence took care always to set over it Governors zealous and exemplary.

[30] under the direction of the Society of Jesus, Many spiritual helps also that same place received from our Society of Jesus. For when S. Ignatius in the year 1551, at the request of the Florentine Princes Cosmo de' Medici and his wife Eleanor of Toledo, desiring a College, had sent from Pisa to Florence Father James Laynez, and from Rome and Padua other Fathers; and they had not yet procured for themselves a place, they received a little house hired near this monastery. But the monastery had at that time lost its ordinary Confessor: wherefore, by the care of the Noble Lady Marietta Gondi, piously effected for those Nuns, the Fathers were asked to lend their work for a while to hearing their Confessions. But this they did the more willingly, because they used their church for the exercise of Confessions and Sermons and other functions, before indeed ordinary, and willingly contributed something to promote the spirit of those Mothers. But because they were all men of great perfection, they excited great fervor in the monastery; and the regular observance, which they found very well constituted, more and more confirmed, through the use of prayer and frequent Communion and the spirit of mortification: and that not cursorily, but lingeringly: since even to the year 1552 they persevered in that pious work. Yet because the Society, by the proper reason of its institute, abstains from the care of Nuns, those good Fathers made it a scruple to retain so long an occupation of this kind: extraordinary indeed from the year 1553, but Sister Dianora and Sister Victoria Contugi, who had a father at that time physician of Pope Julius III, by his mediation obtained from his Sanctity, that the fathers should pursue what was begun, as they did with the consent of S. Ignatius until the year 1553. Then there was assigned to the Society the place, where even today the College is situated, near the church of S. John, which because it was little was called S. Giovannino. Hither the Fathers migrating, ceased to hear the ordinary confessions of the Mothers: who yet always remained grateful and well affected toward the Society; and in turn the Society willingly fosters them, by supplying as often as need is extraordinary Confessors, and preachers for pious exhortations. From this cause therefore Father Peter Blanca the Rector could most fully inform Catherine of the conditions of the aforesaid monastery.

CHAPTER IV.

The first and second entrance of the Saint into the monastery: and the reception of the Habit.

CHAP. XV

[31] The monastery being now determined, and the faculty obtained from the Archbishop, Catherine entered there in secular habit, Entered there for trial in the year 1582, on the Vigil of the Assumption in the year 1582, sixteen years of her age being passed, and likewise four months and a half. Girls, who enter there for the sake of trial, are wont ordinarily to remain there only for ten or fifteen days: during which time they live under the rule and care of two Nuns, who from the office of assisting the strange girls are called the Forestresses: and one of them younger in age, the other more advanced is wont to be deputed to it. Both with great charity and assiduity serve them, and assist them day and night, observing meanwhile the nature, morals, and spirit of each; and inquiring studiously how fit they are for religion, and how firm a will they have of consecrating themselves wholly to God. The same again and again lead them to the Novitiate, and there leave them with the Mistress of Novices, to be informed concerning the order, offices, and exercises of the monastery: and she herself attends to every action and motion of theirs, that she may be able together with the Forestresses to report to the Superiors in all sincerity, what in each she has observed. But there was no need of long time, she is approved by all, for them to know, that Catherine was no ordinary girl, who seemed to them rather a heavenly Spirit than an earthly woman: for they noted in every word, gesture, and action of hers to shine forth purity and Angelic modesty; and that nothing was done by her without singular grace. For she was most meek and most placid, humble, obedient, full of charity: never except when questioned did she speak, and showed a great desire of religious life, speaking of it with much affection.

[32] How absolute a dominion she had over herself, she demonstrated on a certain day, with mind always collected, when led by the Forestresses to the common workshop of the Nuns, she had sat down beside the others to sew. For while all silent attended to the work, there is heard a great crash from the falling of certain things; so that all astonished at such a novelty rose, only Catherine remained immovable, lifted not her head, turned not her eyes, interrupted not her work; but as though absorbed in God she sat, intent on her one labor, with the greatest admiration of all: because by sudden accidents of this kind those first motions seem not to be able to be restrained, unless one be either by nature most moderate, even in sudden accidents, or by virtue greatly mortified, or finally profoundly fixed in some serious thought. Often she betook herself to the Choir for the sake of prayer, as the Sacristan of that time testifies; who frequently found her there. But another noble girl, who on the same day as she had entered the monastery for the sake of trial, deposes, that every morning, when they rose from bed, they found Catherine already placed in prayer, in which she persevered more than an hour. The same with others noticed, that in the same posture of body, especially in prayer; which she had assumed about to begin prayer, she persevered until its end: for as soon as she had reclined on her knees, she seemed made immovable, and neither of head, nor of eyes, nor of any other member could motion be noted in her: which that young woman esteeming exceedingly difficult, often on purpose placed herself behind her, and much marveled and was edified by so pious a spectacle.

[33] Mother Sister Evangelista Giocondi, who afterward was the Saint's Mistress, once said to her: Daughter, to whom yet she prefers obedience, if thou wilt become a Nun, thou wilt not be able to make all the prayers which thou wast wont in the world: for it will behoove thee to give thyself to the common exercises, in which the other Novices. To whom Catherine modestly and reverently answered, I know, Mother, that all things, which are done in religion from obedience, are prayer: and by that so wise a saying she wonderfully satisfied her questioner. Finally, although in secular habit, she bore indications of virtue and perfection ordinarily greater: wherefore all desired that in that place she should assume the sacred habit. She too in turn was so greatly pleased in the order of the whole house, and in the manner of living established there, was so greatly edified by the probity and goodness of those Nuns, that she seemed to herself to be in Paradise; and said that deservedly was called S. Mary of the Angels that place, which was set under the patronage of the Mother of God, and had inhabitants like Angels; so that she would have desired never to go out thence and to be clothed at once. But the parents and custom had to be obeyed, and after the tenth day willing or unwilling she was led back home.

CHAP. XVI

[34] Catherine hoped it could be, that as soon as possible and without delay she should return to the monastery: retained with them for 3 months but that hope deceived her. For it was necessary to spend a whole quarter still in her father's house, that she might fully satisfy her parents: who since they were most grievously divided from this daughter so dear to them, again and again wove delays from delays, by which they declined this step, although she no less industriously than frequently goaded them to this. But it is not easy to say how wisely and virtuously at that time she bore herself. For first an enemy of all vanity and pomp, she would never be more preciously clothed, much less adorn her head after the girlish manner: she refuses to be secularly adorned, but constantly used her simple habit and care of the body. Nay on a certain day now a Religious, speaking with a young woman upright and noble, who in the same monastery had taken the Habit, Indeed, she said, I cannot grasp, how virgins, who desire seriously to become religious and spouses of Christ, can delight in showy garments, and necklaces, or other secular ornaments; or suffer their face to be washed with medicated waters,

and their head be crowned with curls and bands; much less with what front, adorned in that manner, nor does she approve its being done by those about to enter the monastery: they should dare to appear publicly. But the other replying, that it was not to be believed, that they do this for the sake of pleasing human eyes; but only for a certain self-satisfaction, as she confessed simply had befallen herself on the day of her clothing; Catherine subjoined not many words; but with a modest gesture smiling, she indicated, that it seemed to her a great defect, in an action so holy and grave, if anyone delight in vanity of this kind, even then when she professes herself to contemn it. Which so pricked that young woman, otherwise most good; that returning to herself and utterly confused, as for a grave fault, she asked pardon of God.

[35] she keeps herself at home, Moreover Catherine could never be induced, to suffer herself to be led to vain and curious spectacles or profane places: at the most she went as companion to her mother to the churches, and to bid farewell to her kinsfolk through the various monasteries. For the rest she remained at home, nor cared to go out thence, except to revisit the Mothers of the Convent chosen by her, and to goad on that occasion her mother for dispatching the entrance. But then, lest the spirit should languish, she never omitted any of her wonted prayers in her father's house, nothing of the frequency of the sacraments: and she tried for the most part to remain alone, and to occupy herself either with reading spiritual books, or with reciting the Office, or with other vocal or mental exercises of devotion. intent on pious exercises: But when sometimes summoned by her mother, to see the preparation which was made for her entrance; and to say, whether she desired anything else either for herself or to be given to the Nuns; she permitted all things to her mother, nor showed any solicitude about any thing in particular. Finally all things being prepared according to the mother's desire, after asking the benediction of both parents on her knees, with great tenderness and lamentation of the whole family, she went out of the house, never to return, finally on December 1, 1582 having entered the monastery, on December 1 of the year 1582, that is on the Saturday before the first Sunday of Advent: and she was led by her mother and other matron friends and kinswomen to the monastery, into which with so great devotion of mind, and so great esteem of the place (as she herself afterward confidently said) she entered, that she believed herself unworthy to become a vile broom for sweeping the pavement, so humbly she felt of herself, so loftily of the house of God. This done, while the mother bewails the loss which she reckoned she had made in her daughter; two noble matrons, called aside by the Prioress, said, that she should have great care of that girl: For we believe, they said, that she can in a manner be said never thus far to have sinned.

CHAP. XVII

[36] Catherine remained in the monastery full of joy, with the greatest solace of herself, considering the benefit of God leading her out of this wicked world, and receiving her into religion: nor could she be sated with rendering thanks to him with praise and benediction, and offering herself to his service with all the propensity of her mind. On the contrary the mother returned home mournful, as if she had lost some most precious necklace: and being asked by D. Magdalena Strozzi, whom she met, what had become of her Angel, she broke into tears, and answered; It is not fitting that this be said by a mother: for she is as a Seraph in that place, and jubilates for gladness, having obtained that which she so ardently desired. On the opposite side the Nuns, glad of the acquisition of such a girl, considered her as an Angel come down from heaven, and were greatly pleased in her, because the sweetness of her manners and her conversation full of reverence ravished the hearts of all. Gathered therefore in Chapter she is received for the habit on December 8 on the eighth day of December, on the feast of the immaculate Conception, the same year 1582, by common suffrages they received her to be admitted to the Habit.

[37] Meanwhile the mother, who did not hope to see her daughter at home any more, willed at least to preserve her likeness; she grievously bears that, her mother asking it, and before she was clothed in the monastic habit she sent to the convent certain garments, in which she wished her to be painted. But it is incredible how greatly at that message Catherine was consternated and afflicted: for as she was most alien from all vanity, dissolved in lamentations; Can it be, she said, that of a creature so vile, as I am, composed of a little dust and clay, there ought to remain a memory in the world? I have gone out of the world, never to return, that no one might be able to see me in these secular garments; but now they wish, that in this manner I should return there. Finally she could not be induced to acquiesce; until her Confessor Father Peter Blanca bade it be announced to her, she is bidden to permit her image to be painted. that it seemed fitting, that in this part she should comply with her parents: and the Mother Prioress commanded, that she should put on the garments destined for this to her. To which she indeed humbly obeyed: but, since she perpetually wept, while the famous in the art Santi di Tito painted her; he could not so express the natural cheerfulness of that countenance, but that a cloud of grief in a manner darkened it.

Catherine de' Pazzi made a Nun in the year 1583 October 17 called Sister Mary Magdalene.

Philip Baldinucci, among the Notices of the Professors of the art of painting, illustrious after Cimabue, at the VII Decade of the XVI century, has an Encomium of this Saint; and among the effigies elaborated by him he also mentions that of S. Mary Magdalene, expressed by his pencil, the words taken from the Life published by Raconisius under the name of Puccini chapter XIII: and he adds that that very picture, on the feast day of the same Saint, is yearly exposed above the door of the church of S. Mary of the Angels: whence receive it, in so far as was needful, delineated, by the benefit of the Lords Magliabechi and Benvenuti; and consider, how it is expressed from a countenance truly tearful.

[38] On the day before her clothing she asks to be left alone, Afterward the day approaching, on which she was to receive the habit of Religion; at second vespers, before it was done, she asked it to be granted her, for a singular grace, that it might be lawful, the whole following day, and then in the morning before the clothing, to remain solitary: which she easily obtained. She persevered therefore all that time in the oratory of the Novices, considering how she was to be espoused to Jesus, and how great a privilege for her it was to be chosen to it; how great a purity of heart she ought to bring to this oblation of herself; and what furthermore to do, that she might respond to so great a love; how finally she had instituted her life. and asks her Mistress to answer for her at the gratings. While she is occupied with such affections and thoughts, there came to the gratings of the monastery various persons, sent from home with diverse things necessary for the clothing, as in such a case is wont to be done. But the Portress, ignorant of the retreat into which she had withdrawn, went to call her. But the good virgin, mournful that she felt her quiet disturbed, went to the Mother Mistress; and prayed instantly, that she would answer that day for her, and do whatever was fitting; saying, that it seemed not to her that this was a day, which could be spent at the gratings; when on the morrow morning she ought to dedicate herself to God; but rather this was to be done by her, withdrawn from the crowds. The Mistress assented to so honest a petition: and Catherine that whole day remained solitary, dealing with her Spouse in prayer; nor wishing to see any of those things, which were sent by her parents to her and to the Nuns for the following day.

[39] Finally on the XXX day of January of the year 1583; the sixteenth year of age not yet completed, on Sunday morning with much devotion she communicated from the hands of the Rev. D. Augustine Campi of Pontremoli, In the year 1583, January 30, having communicated, who was the ordinary Confessor of the monastery; and from him she received the habit of the Carmelite Religion, together with the name of Sister Mary Magdalene, in place of that by which before she was called Catherine. In this act she was so greatly elevated into God and absorbed, that the Lay-sisters who took off her secular garments, scarcely durst touch her, lest they should disturb so holy a quiet. So great devotion and compunction also to certain seculars, she receives the habit and the name of M. Magdalene, present at this spectacle, did the same action bring; that the whole of that morning they did nothing else than indulge in tears. Among these a certain girl, hearing with how great affection she pronounced the words, by which renouncing the world she abdicated all its pomp and vanity; felt herself so moved, that she seemed to behold a Saint. For not finding in herself a mind so loosed from the love of parents and other creatures, goaded by so living an example, she would have wished that she too could go out of the world, and take the habit of Religion with her. and she gives herself absolutely to God: But when the Priest, who clothed her, put into her hands the Crucifix, and the Nuns sang from the Apostle Paul, Far be it from me to glory save in the Cross of our Lord Jesus Christ; this his new spouse felt inwardly her soul to be united with Jesus, and so great a sweetness of spirit in her heart (as she afterward said) that she remembered never to have experienced anything like it. And then forgetting every earthly thing, she made to God a perfect oblation of herself: and protested to her divine Spouse, that she would thereafter desire nothing else, than the Crucified himself: nor care for anything else, than that her soul, always united to him, might be most perfectly instructed for his service.

[40] The clothing performed, with profound humility, she prayed the Father Confessor and the Mother Prioress, never thereafter to enjoin her, that she be clothed in secular habit, she asks that in no case she be bidden to be secularly clothed, whether for some representation, or on occasion of any festivity usual among the Nuns: which was promised her and kept. But being asked why she asked this, she answered, Because I so greatly desired the religious Habit, that I shall never patiently see myself in another garment. The same evening the new spouse of Christ cast herself at the knees of her Mistress Sister Victoria Contugi; and with arms crossed before her breast and with great humility said to her; that she delivered and consigned herself into her hands, as a dead body, that whatever she liked and pleased she should do with her: promising that she would never transgress her command or will: and she fervently begged that she would studiously humble and mortify her, opposing herself to all her will. But in the following days, she persevered in so great gladness, devotion, and spiritual taste, that for the love of God she seemed wholly to be consumed: nor did not a few confess, that they were wont to be kindled into the same love by only the sight of her.

CHAPTER V.

The novitiate of the Saint, and her Profession; and following this, after forty days of raptures and illnesses, the miraculous health, with the continuation of the novitiate.

[41] Magdalene having obtained the Habit of the sacred Religion, which she so greatly desired, In the novitiate made an example to all, most full of devotion and fervor, began in her novitiate to give such rare examples of virtue, that not only the Novices were much edified by her, but also

the Nuns admired her singular goodness and perfection. Nay also the Mistress of Novices, a Religious of great probity, said sometimes: Sister Mary Magdalene more deserves to be my mistress than my disciple: and I myself, knowing her virtue and capacity, would willingly subject myself to her as a disciple. But although before receiving the Habit she was most addicted to prayer; yet that being received she willingly deprived herself of this solace, she shines forth by zeal for the common life, that she might not be singular in anything, but always be present with the other Novices at the common exercises of Religion. So if at any time the Mistress, knowing how greatly she inclined to prayer, gave her the faculty of it, while the others attended to the work of their hands; she refused to admit it, and cheerfully said; It will be no small thing, if I pray well in those hours, which are constituted for me to this by Religion; so greatly did she love the common life, and made more account in any soul of submission, to be rendered to the regular obedience and the wonted form of living, preferring it to private devotions; than of any contemplation whatsoever. But to her fellow-novices she said, that the ordinations common to all were to be fulfilled more willingly than the particular exercises of voluntary devotion, although otherwise good and holy: Because, she said, doing those things which are common and ordained to us in Religion, whether by the rule, or from custom, or by the command of Superiors; we are certain, point by point, that we do a thing meritorious, grateful to God, and conformed to his will; not so when we do particular devotions of our own choice. It is true nevertheless, that she knew to find time for praying, more than is prescribed by Religion: because whatever free space she had, which Novices may spend at their pleasure, she spent on prayer: nay, with the leave of the Superiors, she took from sleep, to give it to it, but for that reason she would never have wished to be absent from the common exercises.

[42] But to these she was most prompt, and also to executing whatever was commanded, she excels also in promptitude to all things, even if the commands sometimes did not properly touch her. She moved not a step, did nothing else, except by the command or permission of the Mistress: because making the greatest account of obedience, she was most vigilant in its observance. To the viler and humbler exercises of the monastery she put her hand first, by sweeping, washing, cleaning; and that to depress herself therein, whom she esteemed viler than all the Novices. Reputing all better than herself, she desired to learn something from all; and in the least things also lest she should err asking counsel, she begged that they would accompany her and show beforehand what was to be done, and admonish when they saw a danger of failing in anything. When the afternoon meal was given, she took it like the other Novices, that she might not be singular; but secretly afterward she offered it to the Portress, and by submission toward all, to be bestowed on the poor for the love of God. Solicitous lest she should give anyone cause of grief, if she saw any of the Novices sad, she said to her; Make serene thy mind, Sister, because God does not infuse his grace into mournful breasts. Beyond measure she had compassion for others' defects; and expanding toward all the bowels of charity, she fitted herself to each one's will; and as much as concerning imperfection she could, condescending, she rendered herself lovable to all.

[43] Most zealous of regular observance, not only in herself, with zeal for promoting regular observance but also in others to promote it, she begged the Novices, always to turn the Ordinations in their mind, lest perchance by defect of memory they should slip in anything; and she herself made them remember them. Of divine things she spoke easily and with relish: but if anyone introduced a discourse of things, not indeed bad, but indifferent; she seemed at that discourse as if stupid and not sensible enough; but as soon as the discourse of God was resumed, she in a manner revived and was roused. Certainly she induced the Novices, not to speak except of God; and to introduce pious conversations. and that was so exactly kept among them, that they would have esteemed it in a manner unfitting, to speak of things daily occurring. But so greatly did they desire, not only the Novices, but also the secular girls, who for first trial were received there, to speak with her; that they industriously strove to come into her company. For truly like the sun she shone in the monastery; and certain young women would have made it a scruple to go to bed in the evening, unless they had first saluted her, and asked some wholesome admonition, which she gave them with great sincerity. But her sayings were held in such esteem, that several as soon as they had returned to their cell, taking a pen noted down what they had heard, lest it should slip from memory. By her discourse she made the way of virtue easy, and by the sweetness of her conversation and the efficacy of her words she drew hearts to love God, and inclined wills to his service and to contempt of the world: so that even her sole sight seemed to be an allurement to doing well. And therefore most of those, who for the sake of trying the monastic life were placed in that monastery, chose it also for themselves, to be led there perpetually.

C. XIX

[44] Instructed in these virtues this good Novice, and daily profiting to greater perfection, After 8 months of Novitiate desiring to make profession, greatly desired to be more closely united to her heavenly Spouse by the bond of holy Profession. When therefore she had now passed eight months of her probation, and the time was at hand in which seven other Novices were to make it; she, who understood how greatly in that act the soul is bound to God, could not contain herself, but with them desired to be able to profess, and indicated this her desire to the Superiors. But understanding that she was not to hope this before a whole year of probation was finished, she grieves that she is deferred to the end of the year: she was affected with so great grief, that she was found in the novitiate weeping profusely: but being asked the cause of her lamentation, she answered with words interrupted by sobbing. It is a great thing to be able to be more closely joined to God by Profession, and to be deprived of it. But when they objected the decree of the Council of Trent, forbidding the year of probation to be contracted, and promised that it being completed without delay she would obtain what she wished, she acquiesced. But when those seven virgins by custom remained in the Novitiate, Sister Mary Magdalene scarcely durst deal with them any more, from the highest humility; judging herself unworthy of their company, who were bound by such a knot to Christ.

[45] About the end of the year 1583 in the time of Advent, when on a certain evening all the Novices together had made the wonted prayer in their oratory, about which she suffers something thus far unwonted, they departing Mary Magdalene alone remained there: and a little after beginning to weep, and bursting into voices interrupted by lamentation, and giving other indications of great anguish; she seemed not to be able to stand on her feet, but stretching herself and unbuttoning and loosening her garments, she so acted as if she made a way for her heart, desiring to leap out of her breast: and she who otherwise was almost wont to grow pale, then with a flaming countenance ruddy, and unlike herself, with great affection said; O love, how greatly art thou offended! thou art not acknowledged, thou art not loved. There had run up to this thing new to her Sister Evangelista Giocondi, recently constituted Mistress of Novices; and leading her back to the cell, she compelled her to lay herself in bed: but she replied, which the Nuns understand to be an ecstasy. Can it be that I ascend this bed, when God is so greatly offended? O love! I will indeed ascend it, but with regard only to obedience. Not hitherto had anything of such excesses been noted in her; but the Mother Prioress who had been called supervening, remembered together with the Mistress of Novices, that the Lady Maria, mother of Mary Magdalene, had narrated to her, a like excess of love, which had supervened to her daughter being in the villa, as is said above: and thence they began to think, that it was by no means some bodily evil… But seeing that she could not remain shut up, that she might more conveniently breathe, they opened the curtains of the bed, and all the windows of that chamber. After almost two hours she returned to her former state, those remaining who knew the matter filled with admiration and consolation, and not a little confirmed in the opinion conceived of her sanctity.

C. XX, C. XXI

The year of probation being completed, her Profession was indeed deferred, on account of others who were to make it at the same time; Professed in 1584 May 27, but nevertheless by the disease which supervened the Mothers were compelled to permit, that she should make it separately on the XXII day of May of the year 1584, eighteen years of age and two months not yet entirely completed, as is fully narrated by Puccini at number 15 and following. Led then back to her little bed, she begged Sister Barbara Bassi and Sister Ludovica Laudomina Rustici, the Infirmarians, that, the curtains closed, they would leave her alone, saying that she wished to rest a little. again she is found rapt, And when she had thus remained one hour, the Infirmarians admiring that they did not hear her coughing, approached step by step, to see whether she rested: and the curtains being opened they saw her leaning on her left side, with hands joined, and eyes open and flaming, and fixed on the Crucifix hanging from the wall. For rapt into ecstasy she made no motion, nor did even her eyes blink even once; but her countenance, otherwise pale and emaciated from disease, had become ruddy and full, like that of some heavenly Angel. The Infirmarians astonished at the spectacle ran to call the Mother Prioress, and the Mistress of Novices, and other Nuns in order: who one after another entered, and saw her rapt, she feeling nothing of those things which were done about her, whence also they gave praises to God. But after two hours she returned to her wonted fever and cough, and resumed her former pallor and leanness. And this was the first rapture, which she suffered before others in the monastery. But what increased the admiration, and so daily after Communion for 40 days. was its repetition through whole forty days, immediately after taking the Sacrament of the Eucharist; when it lasted for the most part two hours with the aforesaid change of countenance. Furthermore because in those ecstasies she neither felt anything, nor moved, or spoke whence one could come into any knowledge of those things, which the Most High then gave her to know; the Mistress of Novices asked the Confessor what she ought to do. But he (doubtless inspired divinely, lest things so worthy of knowledge should lie hidden) prescribed, By the command of the Confessor that in his name and in virtue of obedience they should command her, that whatever thereafter in all her life and especially in her raptures God should reveal to her, she should report to two Mothers, one of whom was the Mistress herself Sister Evangelista Giocondi and the other Sister Mary Magdalene Mori, both grave in religion and excellent in virtue: and to them he committed, that what she reported they should put in writing, afterward to be more maturely examined.

[47] she reveals what was done in those raptures: The Mistress executed the command, which with great effusion of tears the holy virgin received, grieving that any account of her affairs was had: yet as

she was most obedient, every resistance of her own will being conquered (though not without blushing, especially when there were to be revealed some things whence her virtue could be known, and the privileges granted her divinely) she sincerely reported the several things which had befallen her alienated from her mind, and they faithfully described all. But because the Mistress of Novices, by reason of her office and otherwise hindered, could not always be present to write; she substituted for herself Sister Mary Pacifica della Tovaglia, who was under her care, and in the Novitiate a companion of Mary Magdalene, known also to her and a friend in the world. And she afterward was the diligent secretary of all the raptures and excesses and more notable actions of this holy Mother: and with her own hand she noted most of those things, which today are found written of her, and which were exhibited to me twenty-eight years ago at Florence to be recognized by D. Francis Benvenuti Canon and Penitentiary of the Cathedral church, and Governor and Confessor of the monastery, written down in four whole volumes, full of the raptures and ecstasies, visions and revelations of the Saint herself, by almost no other hand than that of this reverend Mother.

C. XXII, C. XXIII, C. XXIV

[48] It is not indeed my intention to write the raptures and visions which Sister Mary Magdalene had, such as in part were published by Puccini, both in the time of her Novitiate, and through the rest of her life; especially since such things with the highest judgment D. Vincent Puccini collected, who is now Governor and Confessor of the monastery, in a great volume published, which is subjoined to the Life of the Saint herself: yet it helps to taste some for a specimen, in favor of those who perhaps have not that book. Thus far the Author, who hence begins to write the things related by Puccini at number 158. Then when he had said, that not only in the morning after Communion, but also after Vespers she suffered like things in those forty days, he narrates some things to be found in the same Puccini at number 154 and 155. And consequently the ecstasy, led through the mysteries of the Lord's Passion, as Puccini has it at number 167, to be joined to those things which the same Puccini had before written at number 156 and 157, and finally concluding, he thus pursues the history of the Life. But these excesses of love, were exceedingly diverse from the morning ecstasies. But in another manner also in the Evening she was rapt, For in these she remained quiet and immovable, seeing nothing, feeling nothing, because the soul wholly intent on the inner operation did not concur to the operations of the outer senses: but when she spoke or answered in the rapture, it was a sign that the soul was not wholly drawn back; and that, the previously had species concurring, the fantasy was moved, through which she thus spoke and discoursed: for it is the fantasy which moves the tongue to speak. The divine love also, inflaming her heart, wonderfully then robust; and sending the kindled spirits to the head, made her have those strengths, by which as though well robust and sound she rose from the bed, ran about through the cell, and did other actions, for which strengths of this kind are required; although not even then when she was moved and spoke, felt and answered, was she distracted from her beloved love: and to this degree she had come in the eighteenth year of her age.

C. XXV

[49] But although, while she was in a rapture or those amorous excesses, she had an Angelic and vivid countenance, and clear and scintillating eyes, as if she suffered nothing evil in the body, yet returned to her senses, and that heat of love ceasing, she felt again both the fever and the cough and the other sorrows. but the rapture ceasing Whence it came about, that those forty days being passed, partly on account of the infirmity itself, partly on account of the more vehement commotion, she remained so weakened and exhausted of strength, that the Nuns, fearing to lose her, knew not what counsel to take chiefly to refresh her. extremely weak, So distrusting human remedies, they decided that God should be entreated by common prayers for her health. There was among others a certain Lay-sister, who considering how devout Sister Mary Magdalene was toward the Venerable Mother Sister Mary Bagnesi, whose body in the Chapter of the monastery is reverently kept, made a vow to her for her. And behold Magdalene, although on the very day on which the vow was made, and all the Nuns prayed for her, was sick in the highest degree; yet the following day miraculously well, she is preserved by the prayers of the nuns. to the astonishment no less than the consolation of all, she rose from bed free of all evil. But the Prioress commanded her under obedience, that for some days nevertheless she should remain in the infirmary; where ministering to the other sick, toward evening she went to the Novitiate, to the wonted prayers with the other Novices: then on July XI she saw the soul of the aforesaid Mother Bagnesi placed in sublime glory.

C. XXVI

[50] Her health, as is already said, being restored, having entreated that she might not be led out of the Novitiate, She is left in the Novitiate until September in the year 1586; she remained in it until the end of September of the year 1586, that is in all three years and eight months, during which time more than before she gave herself to the exercise of all virtues, most exact in observing even in the least things the order of the Novitiate: yet she was more willingly conversant with the simpler Novices and of lower condition, than with others, and always occupied the last place. To making prayer she took time from sleep; but when she had not the faculty therefore of rising from bed, either by contracting her body or in another manner for a while upon the bed she bent her knees, and suddenly rapt into ecstasy, sometimes for whole hours she so remained. praying at night she is consequently rapt; But it often happened that the Novices rising in the morning, and noticing that she neither rose nor made any motion, went with the Mistress to her bed, and the curtains being lifted found her ecstatic. But more worthy of admiration was, that even after so many hours passed in a rapture, when she was restored to herself, she dealt so familiarly and humbly with all, that she seemed not to be the same, who a little before had enjoyed so close an embrace of the divinity: nay rather, if any humble exercise occurred to be done, she put her hand to it first. Meanwhile she always thought, how she could inflame others into the love of God; and exhorted her companions, to pursue the service of God with humility and purity of heart.

[51] She found hidden reasons and forms of mortification, which others could not note: she studies hidden mortification. but lest there should be lacking continual matter of conquering herself, she studiously concealed her inclinations, appetites, and own desires; and whatever was naturally grateful to her, that she feigned to be grievous and troublesome to her; and on the contrary what was grateful and sweet, from which her genius shrank more; and that to this end, that the Superiors and other Nuns, who desired to gratify her, believing they obeyed her, should serve for the mortification desired by her, by commanding or exacting these before those: whence it came about that to her was more often applied what of itself she shrank from, nor was she occupied with other things, which according to her appetite would have been future: and by this art she obtained, that she was in a perpetual exercise of mortification, with great solace of her mind. [But this would not have become known to any mortal, had not she herself, by teaching the same exercise to the Novices, made the Superiors, understanding it, notice, that she herself really did the same.] But she was wont to say, that care must be taken by us, that of our own selves we always have in the use of creatures some hidden mortification, and an occasion of tolerating unknown to others, in which we may daily be tried. And by such a way she had come to that degree of perfection, that nothing could take away or perturb the union, which she had assiduous with God. But the other Nuns, having continually before their eyes the examples of all virtues which she gave of herself, had conceived such an opinion of her sanctity, that already then they considered her as one of the Heavenly ones, and reverently kissed the earth which she had pressed with her feet.

C. XXVII

[52] Furthermore while Magdalene thus remained in the Novitiate, there was clothed a certain Lay-sister, A certain Lay-sister of great simplicity, recently brought from the country, and wonderfully simple and uncultivated: to whom the Confessor often said, Take care, daughter, that thou deal frequently with that little holy Novice: and to her asking the name he inculcated the name of Sister Mary Magdalene. But she, as she was of slow wit, could not sufficiently distinguish by name either the Nuns or the Novices: yet desiring to know her so greatly commended to her, she asked of the Novices which among them was that little holy Nun; but they, catching a little pleasure from her simplicity, gave her words, and dismissed the curious inquirer as uncertain as before. But although it not rarely happened that she dealt with Mary Magdalene herself, desiring to know Mary Magdalene praised to her, and in her aspect and conversation experienced something diverse from others; yet she durst not firmly settle with herself, that she was the one she sought. But it happened at a certain morning time, when that Lay-sister was in the Choir hearing Mass, where also was Sister Mary Magdalene, that she saw a great light around her, which diffused filled widely the whole Choir; and within that light a most beautiful infant, whom so comely she had never in her life seen, in many ways caressing Sister Magdalene. Astonished at which vision and vehemently moved, seeing Jesus with her she learns that she is the one: and not knowing sufficiently to discern what that thing was, she fled from the Choir as if ecstatic: and meeting two Nuns, asking whence she was so disturbed, she narrated the whole vision; and began to think with herself, that that infant had been the Lord Jesus, who condescending to her rusticity, by an apparition of this kind had wished to show her that little holy Nun, the knowledge of whom she had not been able to obtain from the Novices. At another time, when Magdalene was present with her kneading bread, the same Lay-sister saw the same little boy at her side; and thence formed the conjecture, that Jesus always assisted all that she did. Finally another time being in the Choir at the Salve Regina, which is sung after Compline, she saw the sculpted image of the Mother of God with raised hand bless Sister Magdalene; and she understood Jesus and his Mother to show her such things, that she might know and make great account of Magdalene, and believe her, as she always did with great reverence.

[53] She on the contrary, knowing the great simplicity and goodness of that Lay-sister, much trusted her, and through her sent to the Portresses her afternoon meal to be given to the poor, but she faithfully uses the same in whose place she gathered wormwood from the garden, and chewed it to feel that bitterness. Often also from the same Lay-sister she stole away the dirty cloths and soiled aprons, which she had used in the kitchen; and washed and folded decently, she restored them. The same she did as often as it was enjoined to the Lay-sister to wash the cloths of the Novices, which washed when she restored, she begged her not to tell anyone: and this she observed, though exceedingly unwilling, because she had been so asked. Likewise, when the same

Lay-sister administered the kitchen, to her hidden mortifications. Magdalene entreated her, to prepare her a broth of pure and simple water: which the same most faithfully executed: and when the Mistress of Novices commanded her, to set before Sister Mary Magdalene a broth more diligently cooked, because she was infirm; she put pieces of bread into a dish, and filled this with hot water without salt, and so made it be brought to her at table. But although she was sometimes touched by some scruple on that account: yet because she had promised her the faith of secrecy, and especially because she believed that many secrets also were revealed to her, fearing to betray her, she durst not indicate it to anyone: nor were these things known from her mouth, before in the Processes she was put on oath to reveal what she knew.

CHAPTER VI.

The ecstasies of Magdalene, and how in them she bore herself and was made certain that they were not illusions.

C. XXVIII

[54] The raptures and ecstasies of this holy Mother, in so far indeed as they are found in writing, for the greater part befell her being in the Novitiate, Not only from the year 1584 to 1587 within the eighteenth, nineteenth, and twentieth year of age or a little further, that is, from the year 1584 to 1587. Nevertheless it is certain that through all the rest of her life she abounded in them, as even from the books can be gathered, which are published in print. But so often was she rapt into ecstasy, that it is impossible to take an account; and it seems it can be said, that the better part of the life, led by her in Religion, was as it were a continual ecstasy. or amid prayer only, For she was rapt not only then, when of set purpose she composed herself to pray, or assisted at the divine Offices, or communicated, or was occupied with another spiritual exercise; but often also when she labored with her hands, kneaded bread, swept the house, washed cloths, or did other work of the like kind. Notably while washing cloths on one occasion she was so rapt, that her arms remaining in the water (for in such a case she persisted immovable) they on account of the cold of that time being frozen, it was necessary, the ice being dissolved and the arms being taken out without hurt, to pour hot water over them. Sometimes eating she remained in ecstasy, with arms raised in the air, while she moved either a morsel or a cup to her mouth: but also at other times she often suffered ecstasies, whence we understand that no external occupation sufficed to hinder the inner union of her heart with God, or to abstract her mind from the actual contemplation of divine mysteries. Sometimes even only hearing the name of God, or of Jesus, or of Love; or beholding a flower, or a plant, or even a most vile little thing, she was thence raised into ecstasy: and the Novices who knew this, often on purpose showed her flowers, or spoke of their beauty, that they might see her go out of herself, which often succeeded for them.

[55] But because raptures of this kind were sometimes long, which at first were wont to be described by the Nuns, and lasted not only hours but whole days (such notably was that which in the year 1585, for eight continuous days and nights, that is, through the whole Octave of Pentecost she suffered) and then she spoke quickly, so that one Sister alone could not by writing follow all her sayings; therefore two were then employed to write, that they might change turns if it were necessary, and each of them had two assisting her, who suggested what was to be written, in this manner that one wrote the first period and noted above the first number: the other meanwhile intent on hearing afterward wrote the second period, and marked above it the second number: the third finally wrote the third, under the third number. Then she repeated the writing, the first under the fourth number; the second, under the fifth; and the third, under the sixth; and so consequently, until the rapture being finished there were collected into one writing all things according to the numbers above noted, which finally were read aloud to her; and she, bound by the precept of obedience, diligently listening, either confirmed what was well written, or corrected if anything had been wrongly understood: and in this manner are had written down the discourses which she had in a rapture. But, since these raptures were so frequent, nor could those always be present who took down the sayings, afterward on account of their frequency they ceased to be noted. many things most worthy to be known and read perished; nay also the care of writing was little by little intermitted, so that scarcely anything more was noted, although through all her life (as is said) many things could have been noted by the Mothers, if they had been able to attend to each.

C. XXIX

[56] But those ecstasies were not always of one manner, In these her countenance being wonderfully changed, but various. For first indeed she changed the aspect of her face, so that she who ordinarily seemed pale and emaciated by assiduous chastisements of the body, appeared white and ruddy and full of face, with eyes shining like two stars, and for the most part raised and fixed, so that it did not appear into what part they were directed. Then there shone forth in her countenance a certain grace most full of majesty, so that the Nuns could not be sated with beholding it, and the very aspect excited in the soul of the beholders devotion and pious and chaste affections; but if anyone assisted stained by the fault of sin, from shame and confusion he would not have dared to remain in her presence. But the more sublime were her contemplations of God and the divine attributes, the more she appeared gladder and more festive, with a modest yet kindly gravity. according to the object, now cheerful, Sometimes also she was inflamed in her whole aspect, which was a sign of divine love boiling within her breast. Moreover the loftier or more profound was the contemplation, and the understanding which God communicated to her, the more she was fixed immovable in her place, nor even once drawing back her eyelid; nay she could not be moved by anyone. But if sometimes the Nuns tried to lift her arm or draw back her hand, they failed in the attempt, just as if she had been a stone statue; and the more she seemed to be weighed down, the more strenuously anyone strove: as before my eyes on one occasion the Nuns, for my assurance, attempted it here and there, and could not even lightly make her sway. She felt nothing then, now mournful, she stands immovable and feels nothing: however great violence was applied; yet afterward returned to her senses, she had pain in that part or member, to which the violence had been done. In the mournful contemplations (as when there were represented to her the sins by which the divine majesty is offended, or the Passion of Christ, or souls to be purged or damned, or the foulness of demons or anything sad) she became mournful, afflicted, and tremulous, and uttered voices full of sorrow, and made those gestures which would move compassion.

[57] Often in those her raptures she spoke slowly, and uttered those things which God made her understand, she speaks also, discoursing most aptly, and explained the gifts and graces which he imparted to her soul. She discoursed also in them most loftily of spiritual and divine things, and declared with profound sense passages of sacred Scripture by apt words, full of sap and divine light: and discourses of this kind were aptly linked together, and the end graciously answered the beginning. Frequently she spoke in Latin, not only uttering passages and sentences of the Scriptures; but forming also her own discourses: which the Nuns vehemently marveled at, and as many as knew for certain, that she had never learned the Latin tongue while she was in the world, nay had known to read very little when she entered Religion, so that it was necessary for her to be taught; and intermingling Latin words, although not even thus did she read correctly; and outside a rapture she could not have related even a single Latin sentence correctly. Outside the same rapture her speech was exceedingly simple, nor was she wont to read anything else than the Breviary and the Gospels. In the same ecstasies she spoke sometimes in the form of a dialogue, and that often in the manner of a dialogue: now with the eternal Father, now with the incarnate Word, or with the Holy Spirit, the Virgin Mother of God, or other Saints; and in their person she questioned and answered, or in her own person, as the matter required. Nor was it difficult to distinguish in whose person she spoke (besides that she herself confirmed it to the Mothers the rapture being finished) for she changed her voice: and in the person indeed of the eternal Father she used a majestic and grave sound, and gave to her words a certain emphasis, which one who has not perceived it with his own ears can conceive in mind no one: but in the person of the Word or the Holy Spirit she used a tone, grave indeed itself also and majestic, but more sweet: and so she varied her voice, according to the variety of the persons speaking in her. But when she spoke in her own person, her voice submissive was scarcely heard, and was uttered in a manner so humble as if she had wished to annihilate herself.

[58] Moreover when she was in the aforesaid raptures, she acted as if she were very far from this world: and as though placed far from the earth. and if then God willed that she should speak to anyone, she used a strained voice, as to one existing far off; often also she said within herself, He is distant by so great an interval that he cannot hear me. I myself experienced this on a certain occasion, when I bade her rapt in such a manner to be called to me, and to come out of obedience. She obeyed and came, and speaking to me asked something: to which when I answered, and she did not understand me, she said, as if excusing herself to God: We are too far distant from one another; there below they hear me not. Whence I inferred, that she then seemed to herself to be in heaven, and I placed far off on earth. At other times she perceived us more or less, according as she was more or less abstracted: yet she always understood the voice of her Superior, as often as she was called by her, and obeyed her.

[59] At other times rapt, she not only moved herself, but also went through various places: as when twice there was given her a certain participation of the Passion of Christ: Meanwhile sometimes she is moved most swiftly, in which ecstasy she so to the life expressed the suffering Lord through the several parts, as if she herself had really suffered all the same things. There was also when, passing with most swift step from place to place, she ascended and descended the stairs, with so great agility, that she seemed rather to fly than to touch the earth with her feet: and secure she betook herself into perilous places. As on the feast of the finding of the Cross the III day of May 1592, when running through the Choir, without stairs or other human help, she ascended upon the cornice of the church, fifteen ells high and broad only a third part of an ell: where altogether intrepid standing, she took the Crucifix; and the nails being drawn out received it taken down into her bosom, even through perilous places, and clasped it to her breast: and descending with it she gave it to the Nuns to be kissed, and taking the veil of her head she began to wipe it, as if she had seen it wet with sweat: which thing could have caused anyone a vertigo of the head

to bring on. But when sometimes God made her understand, taste, and see something more sublime of his divine essence; not able to contain within herself the ineffable joy with which she was affected, she made admirable gestures and motions, leaping and dancing most dexterously, as if she had been an Angelic spirit. She was carried about through the cell in which she was, and now stretched herself on the ground adoring before the throne of the most holy Trinity, now firmed her foot, and so fixedly gazed at heaven, and she leaps for joy: that it could be believed she wished to depart from the earth, drawn by the pleasantness of spiritual and divine objects. Sometimes smiling sweetly, with great gravity she uttered some words: sometimes graciously lending her ear, she listened to songs and heavenly harmony: and many other wonderful things happened in her raptures, which it would be impossible to relate singly, or to explain to one who has not seen them present.

Chap. XXX

[60] But in the spiritual and religious life nothing more perilous can be conceived than raptures, ecstasies, visions, and revelations: yet always fearing to be deluded in these things not only because the devil, wishing to deceive, transfigures himself into an Angel of light: but also because often they are nothing else than natural effects of a more vehement imagination and apprehension, born from a redundance of humors or an intension of affections. And therefore there is even greater danger in women, who abound in humors, are ruled by affections, and more easily give faith to a more vehement imagination than men; who since they are more learned, proceed with surer reasoning. Yet because of this matter I have written diffusely in the 2nd part of my treatise on the divine presence chapter 20 and 21, she refers herself to the judgment of her Confessor: which anyone may read, here I shall say nothing else, than that this blessed girl, from her most profound humility, always greatly feared lest she should be deluded, often also suspected herself to be deluded, and wept and entreated God; she asked also her spiritual Fathers, as she asked me too often and often with tears, whether I did not believe her to be deluded; and many things about it she required for her greater security. There could indeed, to persuade anyone, that these were not illusions, suffice the very life which she led; being so pure and innocent, that not even the least defect could be observed in her: and the more in her were heaped the gifts and graces of God, the more she seemed to act humbly, and to depress herself the more studiously from a truly lowly esteem of herself. Nevertheless the pious Lord deigned, both to her and to all others, to take away any doubt about these things, and that in more than one manner.

[61] And first in the rapture, which she had in the year 1585, through the continuous Pentecostal octave, as will be said below, the Lord made her understand, that he wished to try her for five years with various temptations; and as had been promised her before the five years, which being passed he promised her that he would send her a Father of the Society of Jesus, and a certain other (of what profession he was she did not then understand) who both should render her safe and certain concerning her ecstasies and raptures, and spiritual feelings and divine gifts, and also concerning the temptations themselves, and should fully console her soul. But those five years being passed, the Confessor of the monastery D. Augustine Campi died in the year 1591, and there was constituted Confessor and ordinary Rector the Rev. D. Francis Benvenuti, Canon and Penitentiary of the Cathedral of Florence: with whom Sister Mary Magdalene communicated the whole order of her life: thus the probation being completed she received a director from the Society, and he moreover read all that had thus far been written of her. But although he approved all; yet saying that he would not trust his single judgment in a business of such moment, he brought in the year 1592 for extraordinary Confessor of the said place Father Nicholas Fabrini, Rector of the College of the Society of Jesus; and again summoned the same in the year 1593: and then Sister Mary Magdalene in a certain rapture understood by revelation, that this very Father Rector was that Father of the Society of Jesus, who for the solace of her soul had been promised her from the year 1585: wherefore, as she had manifested all her life to the new Confessor and Governor, so also she was bidden to confer each thing with him: for these were the two who were to render her safe. She reported therefore to the Prioress and Confessor whatever had been revealed and commanded her divinely, through whom God rendered her safe. and with their license opened the whole inner state of her soul to the aforesaid Father Rector; to whom also the Governor himself gave to be read the four volumes of raptures and lights which she had had. He read, and lingeringly weighed each thing; and at length pronounced, that there was altogether no deception underlying; but those ecstasies and understandings all proceeded from God, and were to be held for such. But speaking of her with the Prioress and Confessor, he added many praises of that blessed soul: and so was verified and completed, what had been promised her so many years before.

[62] Another sign God gave her in the year 1586 in two raptures, of which one on the XVI day of August, To the same end fasts of four days commanded to her, the other on the XXV of the same month befell her: namely that for her assurance and others', God willed, that within the term of fifteen continuous days she should take food only thrice. There fell on her the XXV day of August a Sunday, when she was refreshed with food, and she ought until the next Sunday after, fifteen days, to be refreshed only thrice, namely each Thursday and Sunday intervening. But on this Sunday he willed her to eat Lenten foods, but on the Thursdays toward evening to take a little bread and wine, abstaining from all other kinds of food whatsoever. She manifested to the Father Confessor and the Mother Prioress the divine command: who gave her license to make trial of it that very Sunday; and so on Monday, Tuesday, Wednesday until Thursday evening she persevered unfed, but at the Hail Mary she took a little bread and drank wine: again on Friday and Saturday she took nothing, with the license of the Superiors she continues for 15 days. and on Sunday she used Lenten foods: then Monday, Tuesday, Wednesday again she neither ate nor drank anything; but on Thursday, as before, toward evening she tasted a little bread and wine, and nothing else until Sunday, the prescribed term of the aforesaid abstinence. Never in all those fifteen days, outside the aforesaid hours, did she take even a single little drop of water: and yet she always pursued the wonted exercises of Religion, not even a little for that reason more languid, but with a countenance better than otherwise, which deservedly seemed to all to have a certain appearance of a miracle. But when they sat at table, she either ministered, or remained in the Novitiate intent on labor: but when she saw the Novices depart to the refectory, she said, I on account of my sins am unworthy, to do that as the others. Finally also by many other reasons, as will be said below, it could be known that she was led by the spirit of God.

CHAPTER VII.

The prophetic spirit of Magdalene, proved by foretelling future things.

Chap. XXXI

[63] The Lord gave also to this blessed daughter of his a light to foreknow future things: of which I shall here relate a few proved in the Processes: She foretells the coming of a pilgrim Novice, for it would be impossible to pursue all. And first the Author narrates the deeds in the year 1586, before Alexander de' Medici Archbishop of Florence, afterward Pope Leo XI, as they are related by Puccini at number 45 and 46: then he subjoins, that in the year 1590, placed in a rapture, before several Nuns she foretold, that she saw a girl about to come from far parts, who there should become a Nun. This heard they were disturbed, for they did not willingly receive strangers: yet Magdalene admonished them not to fear, for she would be a lover of poverty, a despiser of herself, and greatly to be illumined divinely. Hence five years had passed, when in the year 1595 there came to Florence, and then to the monastery, a Portuguese daughter of D. Roderick Ximenez: and Magdalene said, that this was the girl, whose coming she had foretold five years before. But after a month being presented with the religious Habit, she was called Sister Catherine Angelica Ximenez; and on the day of her clothing Magdalene snatched into ecstasy, foretold many things outwardly and inwardly to befall her, and also the temptations which that Sister was to undergo: in which as the predictions of the Saint herself were verified, as to externals; so that the several things had inwardly come to her, which had been foretold of herself, the same Sister Catherine Angelica testified.

[64] In the year 1591 the aforesaid Lord Cardinal de' Medici, and what the new Confessor was to do, for governing the monastery of S. Mary of the Angels set over it the already named D. Francis Benvenuti. He received the office enjoined him, with the purpose of not administering to the Nuns himself, but through others, the sacraments of Penance and the Eucharist. This being now known, and Sister Mary Magdalene elevated into ecstasy; she foretold that he would persist in that government only half as long as his predecessor had been in it, and would continually administer both Sacraments to them himself; but for extraordinary Confessions and sermons would call the Fathers of the Society of Jesus: and all was done as she had foretold. For his mind being changed, he ministered to them unceasingly, took the Fathers of the Society for help, and with great affection as long as he lived (but he lived afterward fourteen years) devoted himself to each, to be promoted to religious perfection: and that the holy Mother saw to have been given him, at the intercession of her predecessor. There follows in the same year the entrance into the monastery of Leonora Carlini, she knows the hidden temptation of another whose history see in Puccini at number 97; and add, that the vision, which of her, vehemently tempted and now preparing her departure, Magdalene had, was offered to the Saint being in the refectory in the month of January, when she was heard to exclaim thrice, not without an interposed delay, Hold, Hold her, Jesus, lest she slip away: finally the parents at length consenting she was clothed, and was called Sister Angela Catherine.

[65] In the year 1590, when Sister Mary Grace Gondi, then Pedagogue of the Novices, was strong and well, and the imminent death of certain ones, Magdalene said to their Mistress, know that your Pedagogue within a few days will die. Which although it befell the Mistress grievous, especially because she still enjoyed entire health; yet it came about that within six or eight days that Sister fell ill, nor many days after died. A certain noble young woman, in the year 1594, wished to become a Religious in this monastery, but her mother opposed: which Magdalene understanding, in a rapture and outside a rapture said, that, unless the mother let her daughter obey the divine vocation, she would shortly die, and she would become a Nun: which the same year was fulfilled, and the girl lives even now in the monastery. A certain Nun also Magdalene admonished, to be prepared, for it would be that she should die without the Sacraments: which when she disturbed had narrated to the Prioress, on a certain day her pectoral vein burst, and so great an abundance of blood flowed forth

that on that very day she was extinguished without the Sacraments.

[66] likewise of four others, In the aforesaid year 1594, when a certain Nun of that place had died, the holy Mother was rapt into ecstasy, as she was always wont, as often as any died: and she saw the soul carried into paradise, and added, that she saw also four columns of the monastery trembling and tottering; but she understood four Mothers, chief in government and counsel, who all had discharged the office of Prioress, and were presignified to be about to die soon: but to another, and the long life of another, who also governed, namely Sister Evangelista, she said, But thy column shall remain; so I affirm. But those four died within a short time, one after another: and Sister Evangelista afterward survived more than thirty years, nor died before the ninety-second year of age.

[67] Seven years before she herself the holy Mother died, when she was Mistress of Novices, she designates who should be present at her death; and when on a certain day she spoke with some of them; she said to some, calling them by name, you shall be present at my death, but she passed over some unnamed. Seeing herself passed over among these a certain Sister, whose name was Elisabeth, held for certain that she would die first, and said: Mother Mistress, be present to me dying: to whom Magdalene: I shall indeed still be among the living, yet I shall not be able to be present to thee. There died therefore all those whom she had named: and when also Sister Elisabeth died, the holy Mother was detained in bed, most grievously infirm, nor could she assist her, as she had foretold: but all the rest were present at her own happy falling asleep, according to her prediction.

[68] In the year 1598, Maria de Bertis a virgin entered the monastery, not that she might be a Religious there, a girl of mind more alien from the monastery but that she might satisfy a certain maternal aunt of hers de' Medici, who desired it; although the mind of the girl, alien from this place, had fixed to enter the monastery of S. Catherine, in which educated she had also placed her affection. But on a certain day, when the holy Mother was in ecstasy, the girl asked, whether she believed, that she would be a Nun there. I do not believe it, replied Magdalene, but I know for certain, that thou shalt be among us. The girl esteemed it impossible, on account of the great aversion she felt from the place: yet that she would be a Nun there, but the holy Mother, as if she beheld her thoughts; Jesus, she said, will send his dew into hearts, and will soften them, and thou shalt overcome every difficulty. After therefore the girl had gone out of the monastery, the holy Mother said, that if an Angel had told her the contrary, she would have held him for a demon. Nor did it happen otherwise: For the girl, who in no way inclined hither, having gone out abroad changed her mind, overcame the difficulties, and returning assumed the name of Mary Magdalene.

[69] This girl had at S. Catherine's a certain companion, a most innocent young woman, and that another would join her, who from the fourth year of age had been educated there, and was wholly ignorant of the world: wherefore when she heard fields named, she asked of what form they were made; and reading in the Lives of the Fathers the praises of the desert, and kindled with the highest desire of it, she believed that having gone out the door of the monastery before the gate she would find solitude. Her name was Frances Sommai; and Sister Mary Magdalene Berti desired to have her with her, and much commended her to the prayers of the holy Mother: wherefore on one of the days, on which she saw her rapt in ecstasy, she asked, whether she believed that D. Frances Sommai ought here to become a Nun, to whom the Saint thus persevering answered, Jesus has shown her to me clothed in our Habit. At another time some Novices asking her, to pray to God, yet later than I desired some, that she too might be joined to their number; I doubt not, she said, that D. Frances will become a Nun in this place, nay this very thing I affirm to you for certain; yet she will not be in your company. And so it precisely happened. After two years Catherine brought out from S. Catherine's monastery, was placed here for trial: and at the beginning indeed, affecting a greater austerity of life and rigor of penances, she stuck a while, doubtful what counsel to take; until the holy Mother said in a rapture: Let also this dove's wings be clipped. For the next day, holy Good Friday, much light being received from heaven, she decided to remain: but when she was clothed, those who had desired her company had already gone out of the Novitiate, as the holy Mother had foretold, and she was called Sister Mary Sommai.

[70] Sister Mary Vincentia Dati for the space of seven years had remained in the monastery always infirm, a sick woman would slowly convalesce, and had often been under the care of physicians and from the year 1592 to 94, eighteen months had labored with a fever, so that the physicians augured the worst for her. She when she had commended herself to the prayers of the holy Mother, and she had prayed for her after Communion, called to her said: Trust, Sister, for the Lord Jesus wishes to restore thee health; and some little prayer being again made, she consigned her with the Cross, and said: Thou shalt convalesce little by little, so that thy health is to be believed naturally restored, for this only I have obtained for thee: moreover I say, that for many years still thou shalt live in Religion well and sound, and would live long: and shalt be able to follow all its order and labor with the rest. And altogether as she had foretold it happened; in the space of three months she gradually recovered, and for whole sixteen years enjoying entire health led the common life, with great solace of her mind.

[71] A certain Lady commended herself to the same one's prayers, the fortune of offspring to be born, desiring to obtain children; and she affirmed for certain that it would be that she should bear a female: who because she was to be given to prayer, ought altogether to be consecrated to God in holy Religion: but if she did otherwise, both to the mother and the daughter many troubles would befall. There was born therefore and grew a daughter: but the mother neglecting the command given her by the Saint, married her daughter to a certain Marquis: who a little after rebellious to his Prince, underwent the penalty of his head: and the mother with the daughter remained in much affliction. To this not very dissimilar is what follows of a mother, to be punished by a cancer inflicted, and is related by Puccini at number 94. A certain infirm woman, a Nun of holy life, Communion to be given from heaven to a sick woman. burning with a great desire of receiving the most holy Sacrament, to that end commended herself to the prayers of the Saint: who admonished her, to give her mind to that hour at which the other Sisters were to communicate, for it would be that Jesus would then console her also: and this so happened. From the hands of the Priest one of the Hosts disappeared, and diligently sought could not be found: but afterward the infirm woman confessed, that the Lord himself, using a singular favor toward her, had brought it, and that she had sensibly received Communion, as the holy Mother had promised her.

[72] In the year 1600, when the Most Serene Princess Maria de' Medici had been declared Queen of France, the Queen about to depart for France, and in the month of October in the Cathedral of Florence her espousal solemnly celebrated, in the name of King Henry IV, the Cardinal Peter Aldobrandino Legate assisting, the minister of that ceremony; before she departed for France, she wished to visit Sister Mary Magdalene, leading with her the Grand Duchess, and the Duchess of Mantua her elder sister, and the Duchess of Bracciano: who all three, although they could with the license of the Pontiff with her Majesty have entered the monastery, yet remained before the gratings, and the Queen alone entered. But led aside with Sister Mary Magdalene, she asked her that she would obtain for her from God, by the intervention of her prayers, three graces; she promises three graces, the first, that the temporal kingdom might not be to her a cause of losing the eternal, for rather than undergo this peril by accepting the kingdom, she would choose to spend all her life begging from door to door; she should pray therefore that that sublimity might not make her fall from the grace of God; the second, that her spouse the King might love her; the third, that she might bear him male children. But the holy Mother in turn asked three graces from her: the first, that she would procure from her Majesty the restitution of the Society of Jesus, in turn asking three from her; for this was one of the chief goods, which she could do for the service of God, and the public utility of the kingdom of France; the other, that she would strive to extirpate heresy, and bring the kingdom back to the state, in which it had been in the time of the holy King Louis; the third, that she would be a lover of the poor: and she added, if she did these things, she was certain, that she would obtain for her from God whatever she desired, and namely male children; and she exhorted her to educate them as Christians. But after she had departed, often that year she said it would be that the Queen would bear male offspring, and she foretells offspring to be born to her: and indeed several at once: but when the nativity of the firstborn was announced, she bade that all the Novices in thanksgiving should recite the Te Deum, and added, This does not suffice: it is needful also to ask a second, and I believe that we shall obtain it: and to that end she made continual prayers, applying to the same intention whatever she did on the Saturday days. Nor was she frustrated of her vow: but all this she said she did, that the most flourishing kingdom might not slip into the hands of heretics.

[73] likewise the death or health of others, When Sister Mary Gianfigliazzi made her Profession, the holy Mother in a rapture said, that she would quickly die: and after six months thence she died. But the third day after her death, the Saint saw the soul carried into Paradise; and that another Novice, Sister Mary Innocentia Dati would die, who was then well; and within a short time she too died. There were commended to the prayers of the Sisters two sick men, D. Philip Caccia and a certain other: she said Philip would die, the other convalesce, as it happened. Sister Benedicta Vettori was a little infirm, and the holy Mother said to her sister also a Nun; What wouldst thou say if thy sister died? She was troubled at this word. But the holy Mother, Do not, she said, be afflicted, but conform thyself to the divine will: and one month after she departed.

[74] and even her own death, Her own death also she often foretold and its time. In the year 1606 when she was grievously infirm, the Physicians persuaded the Prioress, to take care that she be fortified with the holy Oil. Which when the Prioress herself had reported, she answered: Be secure, Mother, for I shall not die so soon, for my time is not yet come: and so it was, because she survived a whole year after. Moreover, when she was still well, often she said to the same Prioress, that she would die before her, although the Prioress exceeded her by whole thirty years of age. But about one year before she died, to her bed, for the sake of paying a visit, came Sister Mary Magdalene Berti and Sister Mary Sommai, and Berti said to her, After thy death I cannot live, I beg therefore that on the third day thou come, and take me hence. There was present and heard these things Sister Alexandra

Beccuti, who ministered to the infirm woman: and for the sake of laughter she said, Ah! Mother, fulfill her desire, and lead her with thee into Paradise. Then the holy Mother, with cheerful countenance turned to those two, Modestly, she said; I shall not come for you, but well for Sister Alexandra. The words were taken in jest, for Alexandra was then most strong and most robust: yet she followed the holy Mother dead, within two months and a half.

[75] In the year 1607 when Sister Ursula Vivuoli had died on the XXV day of April, the Nuns brought the news of her death to the holy Mother: and the day of it. to whom she answered, And I on this very day after a month shall die. To whom one of them said, I would not wish on such a day: for it will be the day of the Ascension. But she said: As to the day of the Ascension, I shall still survive. And so it was done: for the Ascension fell on the XXIV day of the month, and she died on the XXV day of May of the same year, precisely one month after Ursula. Likewise on May XIII, the physicians saying she would die within two or three days, to the Confessor of the Monastery Vincent Puccini about to go to Mount Senario she said, let him go secure, that he would return in time to be present to her dying, as he was present and himself narrates at number 143. But when she had been brought to this state, there was infirm in the same monastery Sister Mary Victoria Ridolfi, and the Mother Prioress prayed for her, that she would obtain by prayer a longer life for her: but she answered, that the divine will was to be acquiesced in, by which she ought to die: and so she died on the sixth day after the death of Mary Magdalene herself. But there would be no end, if all her predictions, confirmed by a true event, were to be written.

CHAPTER VIII.

In knowing hidden things and penetrating the secrets of hearts Magdalene shines forth.

C. XXXII

[76] Moreover this Saint had the grace, of beholding absent things just as if they were present. So in a certain rapture she said that D. Peter Francis Santucci had died at that very hour, She knows the death of an absent one; and was saved through the merits of Christ and the intercession of S. Francis, to whom he was wont daily to commend himself. His daughter Sister Mary Angela, a Nun there, knew nothing of that matter: but at once sending home one to inquire what it was, she understood that what she had said was true. In the year 1586 suffering an ecstasy in the hall of the Novices, she dictated an epistle to Sister Catherine Ricci, in the monastery of S. Vincent at Prato, a Virgin of great sanctity, Sister Constantia Morelli writing the epistle itself. Then the epistle was sent to Prato, she sees what is written back to her from Prato: ten miles distant from Florence, a servant of the monastery carrying it. But persevering in the same rapture the holy Mother saw the epistle handed to Sister Catherine, and her writing answer: but with eyes so fixed, as if she read the very epistle which was being written, she was disturbed in countenance; and by words showed, that the answer was not according to her will. Afterward she saw, how Sister Catherine delivered the epistle to the servant to be returned: and the rapture finished she narrated to the Mothers, how she had seen all the aforesaid. But the servant having returned, and being asked of the hour at which he had delivered the epistle at Prato and received the answer; he related those things, which compared with the aforesaid showed, that the holy Mother had seen each thing, at the very hour at which they were done; and that that was not written back, which the Saint desired to know.

[77] In the year 1591, when the holy Mother in the evening in the refectory took a little collation with the other Mothers then fasting, and that one of the Sisters was at her last breath, she quickly rose from the table: and approaching the place where the Mother Prioress sat, she said, That soul now departs. It was wholly unknown of whom the discourse was, and the other Nuns followed going away; and they found that a certain Lay-sister, called Sister Mary Focardi, who had a wound in her leg, and that day rising from bed had labored without any indication of near death, was at her last breath: for whom when the wonted Commendations had been said, and that two novices were speaking in secret. a little after she expired. While she was Pedagogue of the Novices, on a certain day conversing with their Mistress Sister Evangelista, she asked license to go away, and to seek two Novices, who in certain very remote chambers were not speaking well: and she found them narrating certain defects of the neighbor, yet light ones, and she sharply reproved them.

[78] On one occasion sitting at table, when she had lifted the little fork with a morsel to be put to her mouth, she knew in spirit that the Father Confessor was present in the church: Likewise that the Confessor was present in the church, and desiring to speak to him, just as she was alienated from the senses, with the very little fork in her hand she rose, and went to him. At other times also it often happened, that in places far removed from the church suffering an ecstasy, she said to the bystanders that the Father Confessor was in the church and was hearing the Confessions of certain Nuns. But I see, she said, the blood of Christ descending from heaven upon those souls, and I wish to go also myself to receive it: and she went to Confession, others following her to the same end, and really finding the Confessor in the church, occupied in hearing the Sisters. At other times she saw the Confessor going out of his house and coming to the monastery, and indicated this to the rest: who a little after, understood him to be present.

[79] In the year 1600 the evening before Corpus Christi, about the first hour of the night, the holy Mother, and that the author was speaking at home among his own. then Mistress of Novices called to her Sister Mary Magdalene Berti a Novice; who, before she entered the monastery, had been a penitent of the Father Rector of the Society of Jesus at S. Giovannino: and wishing to cheer her, she said: What dost thou think the Father Rector now does? She answered, I believe he now prays. Nay know, said the holy Mother, that this very hour he converses with certain Fathers of his: and she added, about what: and I see, she said, the Holy Spirit suggesting to him the words which he utters. But on the morrow the Father Rector came for hearing extraordinary Confessions, and found the holy Mother rapt: with whom returned to herself having conversed, he confirmed, that those things were true which she had seen and said the preceding evening.

C. XXXIII

[80] Moreover by a singular gift of God this holy Mother penetrated the secrets of hearts, and manifested hidden thoughts, She inspects the hidden thoughts of a novice, especially to those Nuns who were committed to her care: and that this happened to very many, can be understood from the following cases. While a certain Novice recited the divine Office with her, she was inwardly assailed with very abnormal thoughts and temptations, yet so that she gave outwardly no sign of any perturbation. Nevertheless the holy Mother knew, what was passing in her mind; and fixing her eyes on the young woman, she said: This Office finished it will be needful to hold a Chapter. And it being convoked as she had said, she made her be publicly humiliated: and the thoughts and temptations there revealed, under the very act of such humiliation, vanished. At another time, when the same Novice likewise recited the Office with the holy Mother, within the Octave of All Saints, under those Lessons of the Venerable Bede, in which is treated of the glory of Paradise, she was kindled with an intense desire of the heavenly country, where secure she might live outside the danger of offending God: but the holy Mother, answering her inner desire, said; It is not yet time: first one must here suffer, and then attain that glory.

[81] A certain girl in the Choir at Compline was assailed with most grievous temptations against the religious vows, she puts temptations to flight with holy water; so that she did nothing else than ask God, not to let her consent to them. Meanwhile it was incumbent on the holy Mother, who then discharged the office of Hebdomadary, while the Salve was sung, to sprinkle all with holy water. When therefore coming to this one also she had blessed her, all those clouds of temptations were dissipated, and the girl remained in great peace and tranquility. Which she admiring, outside the Choir asked the holy Mother, whether God had manifested to her her heart; and she answered: Nay Jesus manifested thy heart; and when I blessed thee, I commanded the temptations to depart, and so it was done.

[83] When on a certain day the Nuns gathered together in the workshop attended to some labor, there was shown divinely to the holy Mother, and demons from two girls, that a certain young woman there present, who was under her care, had in her mind one defect, exceedingly displeasing to the divine Majesty; and that her guardian Angel was striving with all effort to extirpate it like a juniper plant, but on the contrary two demons were busying themselves to preserve the unhappy shoot. This seen the Mother kindled with holy zeal rose, and the girl seized by the arm she led into the oratory of the Novices: where rapt into ecstasy she began strenuously to strike her, and to say; Depart, little black ones, and leave this soul; understanding namely and rebuking the demons. But the young woman, as being still new in Religion and very little mortified, and so more than enough moved, because she should have humbled herself, began for indignation to weep; but the holy Mother went on to redouble the blows, until the Lord sent into her the knowledge of her defect; of which wholesomely pricked, she promised amendment for the future. When another girl had passed the whole day weeping from an unknown cause, ruling over them. in the evening, at the hour when one ought to lie down, the holy Mother called all the juniors to her, and said: Come, Sisters, I wish to try, whether the demon will not let go this soul: say, the Miserere, and taking the discipline she set herself to strike her, until they should finish the Psalm: and it being ended the former tranquility returned to the poor little one. Another Novice for whole five months had concealed a temptation, which she would not disclose: the pious Mother summoned her to her, and uttering whatever was agitated in her heart, although she had known it by no one's indication, admonished her thereafter to conceal nothing, which she did not communicate with her.

[84] To Sister Mary Bagnesi while still a Novice the Saint had commended, for a certain time daily to draw three buckets of water, She knows what besides obedience human prudence suggests, and the drawn ones to pour again into the well. She did from obedience what had been commanded: yet on one of the days when she had drawn the water, there came upon her a thought suggesting; that she would do better, if she poured the drawn water into a little trough, that it might serve for watering the garden; nevertheless she pursued what was begun, and the water poured again into the same well she went to the Saint. She asking her, Hast thou done, she said, the obedience? And she affirming, she added; It would surely have been better to pour that water into the little trough: is it not true? The Novice was confused, hearing a thought so hidden published, and impedes hidden penance: and confessed the truth. Then the Mother, Learn henceforth to exercise blind obedience, without the counsel of human prudence: and she enjoined her for another fifteen days to do the same daily, as she also did. The same one once had girded herself with a rope woven with many knots, and had it upon her for two or three days, telling anyone nothing. But on the third night at midnight, when she slept, the holy Mother was present at her bed; and rousing her from sleep, she said, See what thou doest, Sister, for the will of God

thou doest. The other not knowing what she meant, asked, In what? And she: In that rope with which thou art girded, and she bade her lay it aside. To whom Mary obeying, was confused and marveled, whence this had become known to the Saint.

[85] she detects less right intentions. A certain one had decided not to communicate, yet had given no indication of such a purpose: the holy Mother nevertheless came to her, and said, Communicate this morning. Another approaching her asked for some mortification, not from the heart, but from some human regard. The holy Mother therefore denied what was asked, and added; God cares not for sacrifices of this kind, but for purity of intention and of heart. Another likewise came to ask pardon for some defect committed, and that by another's counsel, not because she really believed herself to have failed. But the holy Mother knowing this, did not accept her humiliation; whence the young woman pricked, acknowledged her error; and the Saint seeing her seriously humbled by the inflow of inner light, dismissed her kindly consoled. There was one who outwardly decently composed, but really inwardly distracted, was present at a sermon: and to her the Saint said, Thou triflest under the sermon: which she noticed to be true, and marveled. A certain one wished to approach her, with the intention of excusing herself for something which had happened before others: but the Saint beholding her purpose: Come now, she said, Sister, if the tongue is silent; let thy heart also be silent: and what thou wouldst say to me, keep within thee. She once penetrated into the secret contempt of a certain Novice toward another very simple one, and said to her; Sister, if such a Novice has not all the external graces, which thou seemest to thyself to have, He made us, and not we ourselves: and so great was the efficacy of these words, that they turned the contempt into love.

[86] A certain Novice went into the Choir, inwardly disturbed and unquiet, she chastises a hidden defect, yet of that matter she gave no outward indication: but the Saint felt herself called, and answered, Hail Mary. To whom the Novice, Mother Mistress, no one calls thee. But she nodded that she should follow her, and to her led away she said, that S. Catherine had commanded her, not to let her enter the Choir, before she had exacted the penance of a certain hidden defect, and gave the discipline to her chidden; and saw by that penance the committed defect to remain expunged, and the Novice with quiet entered the Choir. she fulfills the inner desire of a sick woman: A certain Lay-sister being sick, desired something fitting for a sick woman; and said within herself, if Sister Mary Magdalene knew that I desired such a thing, she would send it me, for she can easily have it. And behold, a little interval being elapsed, from the Saint likewise sick a Nun came, bringing that which the Lay-sister desired. To a certain Nun in a rapture she said: Jesus wishes to do thee, O Soul, the grace, which thou askest of him: but she had a certain inner trouble, under which lay some defect, but she had indicated it to no one. she succors a tempted one, giving her her hair-shirt; A few days after the Saint finding her about the house, called her aside and said, what she required of God; But thou thyself, she said, puttest an impediment to the grace: and so it was. The following morning after Communion again she studiously calls her aside, and giving her a certain hair-shirt of hers; This, she said, put on for two or three hours; and in the name of God I promise thee, that that thing shall no more be troublesome to thee. She obeyed: and experienced the promise effected.

[87] Sometimes wishing to console an afflicted young woman, she called her with another Mistress to her: and when she sees inner impatience: the three were together in a chamber, there coming another disciple of that Mistress, and wishing to speak to her, and not able to obtain a hearing, with some impatience said within herself; It does not suffice this one to have her Mistress, but she takes from us also ours; but she gave no indication of impatience. The Saint nevertheless went out to her, and to her found said; Sister, when thou art afflicted or tempted, I will help thee, although I am not thy Mistress: at which voice confused she asked pardon. The Choir did not hold the Novices for reciting the Office, therefore they remained outside. Yet a desire came upon Sister Angela Catherine to enter the Choir: and going forward from her place the Saint, with her hand seized the girl saying, Enter, Sister Angela Catherine. And blushing she did as she was bidden. and she anticipates the pious desire of another. The same one appointed to keep the vigils about the Saint, on the very night on which she died, feared lest at such a moment she should be found alone: which she knowing, said to her called to her: Sister Angela Catherine, come boldly: for when I die, all the Nuns will be present. And these things briefly collected may suffice, to demonstrate that the Saint penetrated the secrets of hearts: but if anyone hear the Nuns speaking, who were under her obedience, or lived in her company, by very many other examples he will receive the same confirmed.

CHAPTER IX.

The state of souls departed this life most often known to the Saint: other divine favors, and also the grace of cures.

C. XXXIV

[88] Among the many prerogatives, with which it pleased the divine goodness to adorn this his Spouse, not the least was, She sees the glory of B. Aloysius, that he made her often see the state of diverse souls after this life. But especially it seems to be commemorated, how in the year 1600 on the IV day of April she beheld the glory of B. Aloysius Gonzaga. But this Puccini most fully related at number 132 and 133: as also he had related at number 89, that which here follows of the soul of her mother who died in the year 1590: and thirdly, at number 79, another like one of a Nun, to whom infirm the Saint had shown much charity, who suffered purgatory only fifteen hours, and that in the year 1589. After which our author proceeds in this manner:

[89] In the year 1598 the author called, In the autumn of the year 1598, when I had come to the monastery, to hear the extraordinary Confessions of the Nuns; I was admonished by the holy Mother and by others, that a certain young Religious, named Sister Mary Benedicta Vettori, desired to confer with me of the whole inner state of her soul: and they begged that I would hear her studiously, and bid her indicate to me all her virtues and graces: for they knew her to be a soul very dear to God, and heaped with heavenly charisms, in this namely, that whatever through prayer she asked of God she was wont to obtain. I awaited therefore her coming with desire. But coming she did not at first indicate her name: but from the remarkable tenderness of her conscience I knew, how greatly she was illumined divinely, and suspected her to be the one who had been commended to me. to the confession of a young Religious, The Confession finished, she proposed to me about twelve or fifteen practical spiritual doubts, of great subtlety and perfection: which when I had satisfied, I asked her, whether she was prepared to open her heart to me, and with all sincerity to say whatever God worked in her soul: and she said briskly, that she was prepared. I found her therefore exceedingly addicted to contempt of herself, so that unless she had been forbidden, she would have wished to do many things whence she could seem exceedingly imperfect and of no judgment. And on this account she holily envied S. Alexius, who had known to lead a hidden and contemned life. She believed herself the least of all, and submitted herself to all even the Novices. She greatly grieved that she was singularly loved by her Mistress, which was done only by her merit: and because she proposed her to others for an example, she had begun to abstain from the outward exercise of good works, she introspects her great sanctity: lest she should appear holier than others. There excelled in her so greatly blindly prompt obedience, that in commanding her anything there was need of great circumspection. To mortify and conquer the agility of her will, she had done herself so much violence, that she had vehemently weakened the strength of her body, especially of her head: and shortly she had attained so entire a dominion of all her passions and appetites, that she was in all things most mortified; in a word, she was in name and in fact Benedicta (Blessed).

[90] I expressly asked her, whether it was true, that she obtained from God whatever she asked of him by praying; and she answered with a distinction: namely, that when she asked graces either spiritual or other for herself, the Lord at once heard her and fulfilled her desire, and learns how she obtained all things asked of God. and she named to me some; namely the gift of the continual presence of God, the virtue of humility, and the like: but when she interceded for other persons, she said, sometimes she was heard, sometimes not. And among others she said to me: I asked that some infirmity should be taken from a certain kinswoman of mine and transferred to me; and I was made master of my desire: afterward I asked such a grace for such a person, and did not obtain it: and by various like examples she made me certain, that it was as she said. Finally I withdrew most consoled: and blessed God, that there were found souls of so exquisite goodness and perfection, in whom he could be pleased. Afterward toward the end of October, on a certain Friday morning, at the time at which in the College the ordinary Meditation was held, I am called to the gate by a servant of the monastery, The same a little after dead, sent to me by the Mother Prioress, that I should offer sacrifice for the soul of that young woman, now dead. How, I said, Dead? and why did the Prioress signify nothing to me of her infirmity? He answered, that time had been lacking, because a fever had assailed her, and most quickly extinguished her on Thursday about the second hour of the night. Returned to my chamber, and, for the great esteem which had remained with me of her virtue, soon let down on my knees, I commended myself to her prayers: then I descended to the church, to offer for her the sacrifice of the Mass.

[91] The holy Mother had assisted this spouse of Christ continually, both because she was wont to do this to all the sick, and because she specially loved her, and greatly approved her spirit. But while she stood about the bed in that extreme moment, she saw a multitude of Angels surrounding her, The Saint who had seen her soul received by Angels, and awaiting with great jubilation the soul about to go out, that they might conduct it into the place of salvation, and present it to the most holy Trinity, as they also did. But she saw the soul itself, in the form of a dove with a gilded head, led by them, but she manifested nothing of those things which she saw at that time. After therefore she expired, the holy Mother remained there for the custody of the body, together with Sister Mary Pacifica della Tovaglia: who three whole hours being now passed after the aforesaid death, said to the holy Mother: What shall we think of the soul of that Sister? whether it be in Paradise, or in Purgatory? Neither in Paradise, said she, nor in Purgatory. Sister Mary Pacifica shuddered at these words she denies that rest is to be wished for her: because she did not grasp their signification, yet she asked nothing further then. Thence after two hours she again said, Wilt thou we recite the Office for that Sister? Let us recite it, replied the Saint: and they began to say the vesper Psalms:

but at the end of the first Psalm it slipped from Mary Pacifica to say, Glory be to the Father and to the Son; and correcting herself, I erred, she said: Eternal rest. But the holy Mother taking it up, Do not, she said, say that thou hast erred: for I do not think that that soul needs rest. Nor did the other sufficiently understand to what this tended: yet she durst not ask anything.

[92] On Saturday morning, when the obsequies were performed for the soul of the deceased, the Nuns being gathered in the Choir, and when at Mass the Sanctus was sung; the holy Mother went out of herself into ecstasy, and saw that soul in heavenly glory, clothed with a golden stole, which she had received in reward of her ardent charity: then in a rapture she sees her great glory, and that each finger of her hands had more than one ring; but her crown much surpassed in price that, which another Nun of great perfection, some years before dead there, wore: for this one whatever she suffered, knew herself to suffer; but that one was held by so burning a desire of suffering, that nothing seemed to her to suffer. She moreover, because she had always spoken of the neighbor in the better part, and had proceeded with him in great suavity, sweetness, and compassion, in reward of this virtue received a most sweet liquor, which springing from the mouth of Jesus was poured into her mouth. She saw finally that in glory she surpassed a great multitude of Virgins, even of her monastery, and intrepidly fixed her gaze on the humanity and divinity of the Word: whence heaped with joy from a spectacle so festive, after she had been in a rapture for a notable space of time, admiring and contemplating the glory of that blessed soul, she began to exclaim, and little by little to utter these words.

[93] Happy thou! who didst know to bear the hidden treasure — O great thing! on account of the excellence of inner acts: to be singular in singular things, and yet be reputed common! — The Word would have had little to reward, if he should only have had to consider the external works: for short was the time in which she could work. But, O the goodness of God, who pursues with his reward even every thought, desire, and will! Whatever she desired not on earth, she gave up on account of that great conformity of will, which she always had with thy will, my God: all the rest she desired. — Great was thy operation and continual, and by few in practice usurped: because the works were almost inner — O the greatness of inner works, so little understood! — One inner act is worth more, than a thousand years of external exercises. There is no doubt, that one precious stone is worth more, than a golden coin: but if the mass of this appears greater, what remedy will there be? — O my little dove, with the gilded head! When here below thou wast with us upon earth, whether thou didst walk, or eat, or work, thou always remainedst united to God. — I marvel not therefore, my God, that thou hast so quickly called her to thee, for it was not just that a creature, and learns why for 5 hours she was deprived of the vision of God. so well corresponding to thy union, should longer be detained in this prison. But O my Jesus! If that soul was so greatly beloved by thee, why for these hours didst thou keep her deprived of thy vision? — (Namely for five hours she had lacked it, not indeed suffering in Purgatory, as others suffer; but dwelling in some secret part of it, where without pain she was simply kept from the sight and fruition of God) and she added — Namely, because she was a little anxious, when on account of her neighbor some trouble befell, which she too much feeling, was for a moment of time suspended from the actual union with God. For that affliction was born from self-love, and therefore to purge it that expectation of five hours was needful. —

[94] Again she praises her victory over the devil, Those who are to us, Jesus, a cause of offending thee, they were the ladder by which she ascended to thee, because neither the malice nor the hatred of them could hurt her — Namely she understood the demons, who of this blessed soul had never reported a victory, neither by temptations suggested within, nor by certain infestations by which, God permitting, they afflicted her body outwardly: because she, by her great humility and perfect obedience, overcame all things without any harm to herself: but all things cooperated to her for good. But again suspended into God, again she thus spoke of the same — Blessed the womb that bore thee; and blessed the Carmelite Religion, which possessed thee for some time. — Now in the fatherland thou walkest not with bowed head, as thou didst when thou wast with us, but thou goest dancing, and flowing with delights through the midst of the heavenly choirs — I give thanks to my God, that he granted me to afford thee some help, to attain that glory, which so copiously thou now enjoyest. Pray him that for others also he give me eyes, such as he gave for thee: pray him also that he grant me that confidence, and asks that she pray for her and others. which thou wast wont so greatly to persuade me. — Thou needest no more the grace of loving the statutes and orders of Religion, obtain it for my little doves (meaning the Novices, of whom she was then Mistress) and intercede for all, that they may hold one another in that place, in which thou heldest all. These things said she kept silence a while, and afterward returned from her rapture, in which she had been about two hours. But these things had here to be explained entire, because they are most briefly only set forth by Puccini at number 121. But at number 70 thou shalt read in almost as many words, what here followed, of another for three most slight defects, for sixteen days excluded from Paradise.

[95] She sees souls in Purgatory: But also souls, addicted to the pains of Purgatory, she was wont to see: as is proved by the following examples, and especially of a certain matron, whom she saw tormented, because while she had lived she had been an impediment to her daughter, that she should not as she desired enter the monastery, which her mother being dead she entered: likewise of her brother, whom seen by her in the year 1587 amid the flames of purgatory, Puccini mentions at number 225: likewise of that Religious, whose soul she beheld before the venerable Sacrament in the year 1589, of whom the same treats at number 80. But she herself once before the same Venerable being in a rapture, likewise that two condemned men were saved while near the monastery two condemned men passed by to be affected with the extreme penalty, was heard to pray for them: and the same rapture lasting she said, that one of them, who accepted death in satisfaction for his sins, and conformed himself wholly to the divine will, by that act so greatly pleased God, that he would go directly into Paradise: but the soul of the other, whose disposition was not so perfect, would be for a short time in Purgatory. But the so good preparation of both for death, was deservedly attributed to the prayers of this holy Mother, because in the aforesaid ecstasy with great affection for them she offered the passion and blood of Jesus Christ; and a little after she said, that both had attained eternal salvation. But the seculars who had been present testified, that both had died most piously, yet that one had shone forth before the other. Finally for whom she had prayed. she saw also the souls of the damned, as appears by the example of a sinner, seen by her in hell in the year 1594, is read at number 103 in Puccini.

Chap. XXXV

[96] In the same her raptures the holy Mother related many other singular favors divinely received, Other favors conferred on the Saint by God, which it is neither possible to enumerate all, nor is it fitting thus silent to pass them over without indicating some. The Author therefore runs briefly through a whole chapter, what is read more diffusely in Puccini, partly in the first Part at number 35 and following, number 62 and following, and number 64 and following, partly in the second from number 161 to 164; and finally those things which with SS. Ignatius and Angelus done are related in the same 2nd Part from number 221 to 225. Finally the Author concludes that Chapter accumulating many things in this manner.

[97] and the understandings granted in raptures, There were revealed to her, being in her raptures, many documents most useful to any Religious person, whether man or woman: and in particular a certain morning exercise to be done with the oblation of oneself, as she herself did: four means to acquire purity of soul: five petitions, daily to be proposed to God for the conservation of Religious observance: nine rules to be observed in Religion, to obtain always greater graces: what virtues are required in the religious state: documents to be handed to disciples for acquiring perfection: acts of the love of God: the manner of showing God a grateful affection for daily benefits: understandings and exclamations concerning the observance of the religious vows, especially of poverty: and many other instructions, like those, and worthy to be diligently read through by every religious soul, desirous of perfection. But besides these, which are now found printed, she dictated in raptures various epistles, to the supreme Pontiff, to the College of Cardinals, to the Cardinal de' Medici Archbishop of Florence, (in which also she dictates several epistles) afterward Pope Leo XI, to the Fathers of the Society of Jesus, and others; in which she speaks of the reformation of the Church, and declares the zeal and spirit which God communicated to her, for his glory, for the public and common good of the holy Church, for the help of souls and the reformation of the religious Orders: which epistles all are kept written by hand in the monastery, with many other things not yet given to the light.

C. XXXVI

[98] God deigned also to communicate to his faithful handmaid the grace of miracles, and also the grace of cures of which very many were done, not only at Florence but also at Lucca, and at Parma and in other places, as is read in the Processes: but I shall describe only those, which were subjected to examination, first of the Roman Rota, then of the Congregation of Rites; and in both places they are approved, as true and beyond doubt exceeding the order of nature. Such is that, placed in ecstasy, even the windows being closed and her eyes veiled, proved by various cases. she pursued every most subtle work of the hands, as Puccini narrates at number 111: then what the same has at number 53, and happened in the year 1587, after that, to a sick Sister calling her, who lay so contracted, that her left side was a palm's breadth shorter than the other, she had bidden it be answered, that the next day at the evening hour she would visit her, she herself then being in the XXI year of age. The same at number 45 narrates what follows, but without certain principal circumstances, wherefore that here seems to be explained entire.

[99] In the year 1578 the Saint frees an energumen, D. Catherine Spini, daughter of D. Charles Spini a Florentine Noble, was possessed by a demon. She in the year 1588 on a certain day with the Lady her mother

came to the monastery, for the sake of visiting Sister Mary Magdalene, joined to her by some affinity. But while they converse together at the gratings, the Saint was rapt into ecstasy: and suddenly the malign spirit began grievously to torment Catherine, swelling her throat, casting out foam, shaking her whole body, howling, rolling on the ground, and doing other things of his manner. Which seeing even in ecstasy the Saint, bade D. Augustine Campi, Confessor of the Nuns, who was then present in the church, be called; and to him coming she begged, that he would command the demon to go out of that body. But he, who had a thorough knowledge of the sanctity of Sister Mary Magdalene, answered: But I by holy obedience command thee, that thou thyself command this to the demon. Then she, imperiously and as having power, In the name of God I command thee, she said, that thou go out; and she expressed the sign of the Cross over Catherine. But suddenly as she uttered the word and made the sign, the throat subsided, the foam ceased, the rest of the disorder also ceased: and at other times she cures the diseases of several. and thenceforth Catherine free suffered nothing evil thereafter. There follows then of Sister Barbara Bassi, which see in Puccini at number 78, and another there of Sister Pace Colombini. Then that of Sister Mary Benigna Orlandini a leper, in the year 1591 on the XXIX day of April cured, as is read at number 92. Likewise, what befell Sister Cherubina Rabatti in the same and the following year, and are found at number 92 and 96: and also of the longer life obtained for the Confessor, as is had at number 88; and of the wine corrupted in the casks and twice restored to its integrity at number 69 and 134: and finally the cures of Sister Mary Magdalene Mori and Sister Catherine Ginori, done in the year 1592, and of Sister Mary Catherine Chelli, done in the year 1595 on the XXV day of May, and all related at the same number 134: to which moreover is added this passed over by Puccini.

[100] The aforenamed Sister Cherubina Rabatti, in the year 1592, lay infirm in bed and near death, on account of two great sores in her loins and an added fever: and now by the command of the physician had been provided with the holy Oil, when she felt it inwardly said to her, If thou wilt be healed, enter into the bed of Sister Mary Magdalene. For this one was wont toward the sick, especially the dying, In the year 1592 a sick woman near death to use great charity; which that she might show also to Sister Cherubina, at the side of her little cell she had spread for herself a straw sack, and slept in it. The sick woman therefore indicated that inspiration to the Confessor; and the faculty being obtained from him, before the Mother Prioress and the Nuns, convalesces in the bed of the Saint: she was by the infirmarians placed upon the aforesaid sack. But scarcely had she remained there an eighth part of an hour, when loosed and free from all evil, she returned with her own feet to her bed; and thence also rising the following morning, she went into the Choir to perform the Office with the others, with whom also she continued the other exercises of the monastery.

C. XXXVII

[101] whom even the elders revered, On account of these and other like events, and on account of the remarkable virtue which shone forth in Sister Mary Magdalene, the Nuns, no less the elder than the younger, greatly loved and esteemed her; and also in almost every corporal and spiritual necessity, for the sake of help and counsel they recurred to her: the Superiors also, in the ordinary and extraordinary affairs of the monastery, for the sake of light and direction, employed her; and she was the common refuge and solace of that place. For they considered not her small age, not yet advanced beyond nineteen or twenty years, and that she still remained in the Novitiate among the Novices, because no fog of envy or any other human passion or consideration blinded those good Mothers, on account of her virtue and prudence. nor did they calumniate the raptures which they saw: but allured by the example of the life which she led, and the religious observance which she bore most perfect, and likewise by the wonderful works which she did, they let themselves be led wherever she would, and listened to her, believed and obeyed her, as if she had been the eldest of all and the Superior of all. There are narrated after these things which regard abstinence, and the hardness of bed and clothing divinely prescribed, related by Puccini at number 24 and 55: and there is subjoined the prolix history of the five-year probation from number 56 to 88.

CHAPTER X.

The offices administered by the Blessed one. The mistress-ship of the Junior ones and Novices.

C. XLIII

[102] The virtue of Sister Mary Magdalene was so known, that scarcely the time of the Novitiate being completed she began to be employed for the offices of government, and thereafter always discharged some office. First Forestress, And first on the XXX day of September of the year 1586 (on which day she passed from the Novitiate to the Juniorate, and was twenty years and a half old) for three years she was made Forestress, together with another elder Nun: which occupation however was not continual for her, because there were not always strange girls, received for the trial of this kind of themselves. In the year 1589 on the IV day of October brought out of the Juniorate, then Magdalene Pedagogue, she was made Pedagogue or Hand-leader of the Novices, in the company of Sister Evangelista Giocondi, chosen their Mistress. The Saint was in the last year of her five-year probation, when she was chosen to that office: which she undertook not without fear, considering the obligation laid on her of helping those tender plants, at the time at which for herself she was obliged to fight assiduously: yet she accepted it willingly, because she was to be the companion of Sister Evangelista, whom before she herself had had as Mistress of Novices. For she hoped, that from the occasion of the office often dealing with her, she would much profit by her religious examples, whom she had in great opinion of sanctity. And truly it seems, that God chose that good Mother, for guide and mistress of S. Mary Magdalene: for she bore the care of her by the command of the Superiors, from the Novitiate even to the day of her death: and she reported to her whatever God communicated with her through an ecstasy, and received great solace and help from her, in the time of her probation and temptation.

[103] (a Religious of remarkable sanctity Sister Evangelista was endowed by God with many virtues, and was named by the Saint the Pelican of Religion, on account of the bowels of charity, with which she desired to help and comfort all: and because she had often been shown to her under the symbol of a Pelican, recalling her dead chicks to life with her own blood. Once also, on the feast of the Holy Spirit, she saw that Sister Evangelista among others so copiously received the gifts of the Holy Spirit, that she was compelled to exclaim, Ah! how much this Pelican receives. At another time seeing the Most Blessed Virgin, specially caressing her; she understood it to be on account of certain virtues excelling in her, and namely because she greatly zealed the honor of God, and the conservation of Religion and regular observance; and because she proceeded with great simplicity, and was very humble and a despiser of herself. But to this it made, that of her Sister Mary Magdalene was wont to say, it would be all one, if anyone called her, Saint; as if he had called her Fool: because she neither was extolled by praises, nor moved by injuries. To the discretion and singular prudence, chosen six times to that office) with which she was instructed by nature, there was added the gift of so remarkable a light and spiritual understanding, that Father Bernardine Rosignoli of the Society of Jesus, while as Provincial he visited the College of Florence, said to me, that he seemed to himself to speak with another S. Bernard; so great devotion and knowledge of spiritual things he had found in her. For these causes she was six times chosen Mistress of Novices, and seven times Superior of the whole monastery: and exercising those offices with great discretion and charity, she reached even to the XCII year of age: and although she spent the last years of her life in bed sick on account of arthritis, and with a more impeded tongue stammered, yet the Nuns never ceased, and the Officials and Superiors themselves, to recur to her for the sake of counsel. But how great everywhere was the opinion of the Florentines about her virtue, even from this alone can be sufficiently understood, that to her sick bed, for the sake of paying a visit, came several times their Most Serene Highnesses, and after her death returned thither, She incites the Novices to the love of God together with the people running to her funeral.

[104] With such regard therefore Sister Mary Magdalene willingly undertook the office of Pedagogue: whose conversation with the Novices, full of kindliness, charity, and affability, seemed rather that of a sister and companion than of a mistress: and this she said she took care, that by that means she might draw them to the love of God: For since, she said, we are by him created with love and through love, by the same way we more easily give and render ourselves to him. Yet she did not omit in her place and time to admonish her subjects, and correct them of their defects; especially since she had obtained, as we said, the grace of penetrating the secrets of hearts. afterward she is chosen Sacristan. She spent three years in such office, with so great profit of the Novices, that it easily appeared, that such an election had been divinely inspired. On the first day of October 1592, she was constituted Sacristan, together with two other Sisters elder than herself, and with great devotion discharged also that office: because she saw committed to her the care of the sacred things, and those immediately subserving the most holy Sacrament of the Altar: and at this time it happened, that she made a whole surplice amid her ecstasies, without any bodily light, as is said.

[105] Then in the year 1595, when she was now in the thirtieth year of her age, on the VI day of October, she was declared Mistress of the Junior ones: and this office also she exercised for three years, Mistress of the Junior ones, together with the office of first Forestress; with great zeal and effectively procuring, that she should advance those committed to her care in religious perfection, by proving, illuminating, and directing them to solid virtues; not only by words, but also by works and examples, exercising them to external and internal mortification, and contempt of self, according to the various inclinations of each, and the light divinely given her. then of the Novices, and Subprioress. This three years being finally completed, she was constituted, by the common consent of the whole Chapter, in the year 1598 on the II day of October, Mistress of Novices: and after three years, when the Officials were renewed, on the V day of October of the year 1601, confirmed in the same grade she remained until 1604, when she was chosen Subprioress: and this is the last office, which before her death she discharged.

[106] Furthermore in the government of the Junior ones and Novices she so bore herself, In the government of these with equal charity toward all, that she can serve for an exemplar to all set over such a care. She loved most tenderly all and each without partiality, and in this surpassing the love of a mother toward her daughters, she said; Your mother bore you once to the world, I a thousand and a thousand times to God, and not without pain: for whatever I understand to be to you a sorrow and affliction, I feel more than you yourselves. With ever vigilant care attending to them, she repaired their torn garments, relieved their labors; but if any was sick, or needed any other help spiritual or corporal, with all possible service

succoring her, she assisted her day and night. Hence to a certain sick Novice she said: O if I could take away those thy sorrows and transfer them into myself, how willingly would I do it! For thou art certain that thou doest the will of God, because he himself sends thee this trouble: but I am not so secure, while I wear a hair-shirt, take the discipline, or undergo other voluntary penance. But she strove to imprint well on them the merit, which is acquired by enduring: she spends her whole self on each Because here one must suffer, she said, in heaven there will occur nothing to suffer. She bade also her disciples, that as often as the matter so required, they should come to her most freely, even at midnight; for she would be with them whole nights, when there was need. Nay when she herself was infirm, especially the sick: she did not spare her body, that she might succor them; and when her disciples begged her, to betake herself to rest, she said; I will stand with you until morning, my little daughters, raised on my feet, if there be need: and I trust in God, that this will not hurt me. From a like cause she would also willingly have given up prayer, to animate and console them. But of herself she felt so lowly, that she believed she brought an impediment to their progress: and she was often heard to say, O if you had another Mistress, how much more you would profit than you do now.

[107] When for the sake of trial girls were received into the monastery, she explores the vocations of those coming: she attentively considered whether they were fit for Religion, and how true and solid their vocation was: in various ways also she tempted and proved them, and indicated to them all the order of the monastery and the difficulties of Religion: that they might not be able to complain that they had been ignorant of anything, or remaining be a burden and a harm. But finding in them any reluctance, she freely said: If this our manner of living does not please you, you can choose another place: we will hold the form, which you see. The good Mother was indeed of much compassion, yet when it was a question of religious observance, she showed herself inflexible and rigid: nor was she moved by any regard of nobility, riches, or any other consideration whatsoever, from freely uttering her opinion. But when any was about to assume the religious Habit, she began, many days before, to commend her to the prayers of the rest: for those to be clothed or to profess she greatly prays: and she herself applied her prayers, Communions, and penances, to obtaining light from God and grace, by which they might know and intimately penetrate the dignity of the Religious state. Then she spent the whole night before the act of clothing in prayer, not even a little lying on the bed; which was now so known to all the Novices, that they were then wont to place various things upon it, certain that she would not use the bed.

[108] she inculcates to them the love of their vocation, Afterward she was not sated with imprinting on the minds of the Novices the love of Religion: she strove to render them sweetly and lovingly affected, toward all the order and customs of the monastery, and she said: These virgins come from the world, leaving father and mother and all the advantages of the world; it is needful therefore that here they find one who with love leads them, to embrace willingly the labors of Religion. And she added: My little daughters, you have left one mother, and have found many; you have left few sisters, and have found a great number of those who will love you far otherwise than kinswomen; for they will love you in God and in charity, which greatly surpasses all love of nature and flesh. She strove also to bind them to herself: and in the first months she caressed them and condescended much, that she might induce in them forgetfulness of the world and the paternal house, gratitude toward the elders who received them, and transfer their affection to Religion. She willed also that they should enjoy briskly those relaxations, which the Order indulged them, and took care that nothing then should disturb them. She willed also that the Novices should be grateful to the Sisters, by whose suffrages they had been received, and said: My little daughters, be grateful, first to God, then to all these Mothers and Sisters: for through them you have obtained the most precious gift, which God can confer on his elect after baptism, that is, entrance into Religion: but you are bound by the title of gratitude to love all and serve all, reputing yourselves unworthy of their company.

[109] She desired moreover that the Novices should love one another in the Lord, mutual charity among themselves, as if they had been born of one father and the same mother; and that there should be no difference among them, but they should consider, that their companions and fellow-novices are daughters of the eternal Father, Spouses of Jesus Christ, temples of the Holy Spirit, and Sisters of the Angels. When they met one another about the house, she taught them to salute one another with jubilation of heart, as if then first they saw one another; and to use those words, which would excite the love of God. But when they were together in the Novitiate or gathered elsewhere, she bade them esteem themselves to be in the choir of Angels, whom the virginity and purity of the Sisters represents: nor did she almost pass a day, but she inculcated to them that of John the Apostle to his disciples, Little daughters, love one another, because it is the precept of Jesus. She added moreover, if you desire for yourselves one degree of grace, ask two; and for your Sisters, three; believing them to be fitter than you to receive them, and that from them a greater glory than from you will come to God: so it will be that you yourselves also be disposed to receive the same graces, and purify your intention from every species of own advantage and esteem: for you ought in yourselves and for yourselves to seek the greater perfection, which can be had. But that they might come thither quickly, she said to them, that they should take the Crucified for Master, union with God, and lend an attentive ear to his admonitions: because he continually speaks to the heart, especially after the reception of the most holy Sacrament. Give yourselves, she said, to prayer: for conversation with God through it makes that a person cares for nothing else than God. Let him alone suffice you, but of parents or any other earthly thing be not solicitous: because I affirm to you, that in him you will find all things, and the most full satisfaction of your desires. Have your heart and your thoughts, even the most secret, open, and you will not be deceived by the enemy.

[110] accuracy in the divine Office, She was much solicitous, that the Novices should accustom themselves and be affected toward reciting the Office duly; because this is one of the chief obligations of the Nuns, by which the divine Majesty is recognized, honored, and adored. And therefore before they entered the Choir, calling them aside to her she said; My little daughters, consider that hitherto you have discharged human exercises, dealing with creatures; but now you come to an Angelic function, about to deal with the Creator: which thing is of so great moment, that the very blessed spirits, whose purity is admirable, do not presume to do it without fear and trembling: how much more ought not we most unworthy creatures to fear, about to appear before the sight of the supreme Deity? Therefore she willed, that before the Office was begun they should elicit an act of humility, reputing themselves unworthy to discharge the office of Angels; postponing all other things to it, and she taught them to offer their praises in union with those, which in the heavenly country those blessed spirits sing to God: for although it cannot be that our praises reach to the purity of those which they give to God, yet the desire of honoring him in so sublime a manner is not forbidden us. But she preferred presence in the Choir for the recitation of the divine Office, to any other devotion, prayer, private meditation: but if any under that pretext asked to be dispensed from the Choir, she said: I would seem to deceive thee, daughter, if I permitted thee this: because esteeming that thou wouldst more honor God and please him in that private exercise, thou wouldst find thyself to have obtained less: for in respect of the Office to be performed together in the Choir with the other Nuns, all other prayer is of small merit. She most solicitously considered how attentively the Novices chanted in the Choir, how composed they stood, how with downcast eyes, and other like things. On a certain day, when twice or thrice she had nodded to a certain one to go out, and she did not move, lifting at length her voice before all, she bade her go out: and that because she saw her not attentive to the Office, and the demon leaping and dancing in the Choir, because she did not obey the nod of the Mistress with her mind distracted; but she would not have her conquered by the enemy. At other times for the sake of trial she called a certain one to her, and said: Dost thou seem to thyself worthy, to chant among these handmaids of God? and bade her go away; then, what on this occasion she had thought, she required.

[111] She taught the Novices to do all their works, greater and lesser, external and internal, purity of intention; with a pure intention of pleasing God and to the glory of his divine majesty: and she said, that whoever did all things thus, and every single motion even to one, so to speak, blink of the eye, after death would ascend straight into Paradise, not even seeing Purgatory. But she inculcated this purity of intention again and again, and often unexpectedly asked now one, now another, with what intention she had done this or that. But if she found any working rashly, she said: Dost thou not see that thou losest the merit of this work? But seeing some working languidly and without affection, she said; Such souls wish to be carried by Religion, not themselves to carry Religion. But that the works might be more grateful to God, continual occupation of the heart with God, she admonished that they should be united to the works which Jesus did on earth, saying: Our good works are like lead, which united to the works of Christ are turned into the purest gold. She also esteemed it greatly to be cared for by her, that her disciples should have their heart fixed in God, and often asked, Where now is thy heart? in what is it now occupied? what does it think? How often today hast thou given thanks to God, that he called thee to Religion, and that he today gave himself to thee in the Eucharist? What did Jesus say to thy heart, when thou receivedst him? and other like things. There was one whom she commanded, daily to tell her, how often that day she had remembered God; another, what had been her first thought in the morning when she awoke. But by these and like devices she accustomed them to have their heart occupied in God, to attend to his inner voice, to hold the presence of God before their eyes, to converse with him, and always to walk with open breast; saying, that from her tender years she had experienced, how great help there was in arts of this kind.

[112] She said moreover, that God required from his creatures a true death, and continual mortification of self, without which nothing could be effected with him: but that she who undertakes to serve God, has nothing else to do, than in a thousand ways and at every moment to bring death to herself: but this she thus declared. The life of our flesh, is the delight of sensuality; but death, is the privation of all sensual delight, by fasts, vigils, harshnesses. The life of one's own judgment

and own will is, to dispose of oneself and one's affairs at one's pleasure; but death, is to submit it every hour to another's will and judgment through obedience. Likewise the appetite of one's own esteem is mortified, by continuing acts of true humility and contempt of self, and by hiding oneself from human eyes. But he errs who believes, that to a death of this kind, so necessary to anyone wishing to serve God, one can come by a way flowing with the milk and honey of inner and outer sweetness. For it cannot be, that he should not feel great sorrow, who truly dies that Jesus may live in him. She said finally, and the desire of suffering much. that none was worthy to be called a handmaid of God, if in this service she suffers not nor labors; but that one errs, if she comes hither under the hope of consolations and inner tastes: because in these God is not really found, but in true virtue, whose proper place is in weariness, labor, and anguish; but those tastes only are to be esteemed, which render the soul more generous to labor for God, and harden it to patience, with the desire of honoring him and fulfilling all his will. So she did not much trust those souls, which through all their life had plowed a tranquil sea of sweetness, and in it seemed to themselves to have attained some perfection: for she denied that to be true virtue, which had not been proved by adversities, or tribulations and temptations, whether sent by God, or by a creature, or finally by the devil. And, if she found a Novice always quiet and experiencing no difficulty, she said: I fear lest thou have thy end placed in composing the outward man, and not in ordering the inward.

CHAPTER XI.

The spirit of remarkable discretion in the government of the Junior ones and Novices.

[113] By the remarkable light with which she was divinely endowed, and the grace of penetrating the secrets of hearts, the Saint knew all the natural inclinations of her daughters: Wonderfully fitting herself to the dispositions of all and with a prudence more than human she directed them, adapting herself to the capacity of each, and on the more capable laying more. But it was worthy of admiration, that as diverse were the dispositions committed to her, so diverse were the manners she used in the government of each: and it was as it were proper to her to touch hearts, and to discern the genius of each one, and so to advance all to perfection, according to their nature, and to root them in solid virtues. With one cast of the eye she drew minds, roused, illumined, and effectively moved them to working. At the same time looking severely on one, she rules others in one way and another: she made her blush and cast down her eyes; but turning to another with cheerful and pleasant countenance, she made serene the mournful and pusillanimous. Some for every least defect she reproached with sharp words, in others the same defects or even graver ones she either tolerated tacitly, or only sweetly reproved. Of some she dissimulated the errors, as if she had not noted them; with some she kept silence; of some for some time she declined the address, with others she bore herself otherwise: but with all she was strong in this grace, that she provoked no one to indignation, and each confessed that her manner of proceeding had been specially useful to her.

[114] She solicitously looked to this, that in her daughters she should repress own esteem, she studiously humbles them, and found them in true humility: and therefore she exercised them with various mortifications, private and public: nor was there need of more than two words, to make any come into knowledge of her defects. Sometimes she called one of the Novices into the midst, and said: This girl believes, that a great good has come to us, that we have her in our monastery: but I say to you, that she is fortunate, that we have received her into our number. If she saw any one pleased with herself in some action as if well performed, she suddenly found and detected in her a thousand defects; that she, who thence was assailed by vainglory, might blush to have so acted. If any were endowed with greater wit and judgment or other natural talents, that she might preserve them in humility and far from all human complacency, she employed them rarely, and studiously showed that she made small account of them, and confounded them in their very actions: yet so that it did not appear, that this was done only for the sake of humbling them; but she convinced by reason, that those works which she reproached were truly worthy of contempt, so that she opened the eyes of their understanding and illumined them, to acknowledge the defects which she noted. But if it were necessary to use their work somewhere, where dexterity and prudence would be evident; she so moderated the matter, that thence they had rather an occasion of humbling themselves than of human complacency. For so prevailed this holy Mother, that she exercised her daughters to works of virtue, by ways which they themselves knew not nor grasped.

[115] She imposed also on them various penances, and vile exercises to be done in the refectory among the Novices or Junior ones. and mortifies them variously. She commanded for example that one should go around the tables, wearing nothing of the religious habit except the scapular; that another recently having got the habit should serve the table in a silken garment, or kiss the feet of all, and be reproached publicly with those words, from which she could judge herself to be held for a fool. Sometimes, to humble some one prone to affections of pride; she commanded all the Novices to narrate her defects one by one, and exercised such ones in the lowest and abject offices. There was when a certain noble girl, of nineteen years and remarkable talents, having entered the monastery for the sake of trial, said, presuming of herself; I wish in fact, and not merely in name, to be a Nun. She acknowledges the hidden pride of a noble Novice: The good Mother then indeed dissimulated the word heard by her: but when again on another occasion she had heard, that she would not do as the others were wont in receiving the Habit; she judged that this was not to be passed over in silence; but reproaching her, she quickly made her know, from what spirit these things proceeded, and often said: These are they, whom the world esteems to have so much spirit, so much light. Meanwhile she turned her eyes upon her with such majesty, that she felt herself inwardly wholly pricked. And when some of those present strove to excuse her, she admitted no excuse: but called aside with much charity she showed her her error, and taught true humility, and bade her ask pardon of all the Novices; and as often as thereafter an occasion of reproaching her offered itself, she recalled to her memory the same words which she had said before, that she might thence be humbled.

[116] To the same, before she assumed the Habit, it had slipped to say, and tames her presumption that she had greatly struggled with herself in choosing this monastery, because in it graver penances were not exercised, nor was there so great an occasion of suffering. The holy Mother noticed the presumption, which that she might extirpate from her heart, she began to deal more severely with her, unexpectedly called to chastise her with the discipline, for the least incongruous word to reproach her sharply, to give her to the other Novices to be chidden, as if not bidden but doing it of their own judgment, and to exercise her in various like ways. And when she once touched to the quick wept, the Mistress said, Remember, Sister, how greatly thou struggledst with thyself to choose this place, in which penances are not done: and she persevered so long vexing her, until at length she should acknowledge that she had too much presumed of herself; but afterward she often consoled her saying, It is needful, Sister, that she first destroy herself in herself, who desires to be conformed to God; and by a single word of this kind she repelled from her all sadness. There was also when for the space of two or three months she showed herself wholly alienated from her, by a feigned neglect of her: as if she could not even bear her presence: and at length to her bursting into lamentation, she showed that by the will of God for her profit she had so acted; and so confirmed restored her to her former tranquility. On the contrary with the simpler and less generous she dealt far otherwise, showing that she made greater account of them, and so added courage and won them for herself.

[117] But not only did she mortify in her Novices the affection of own esteem, she herself and others but also their judgment and will. To this end she sometimes called one chanting in the Choir to her, saying: Go and count for me the bricks of the pavement in the Novitiate or the beams of the boarding: another she sent into the garden to gather ants, or commanded something similar; she exercises to blind obedience. but afterward she required, with what thoughts they had been assailed in such an act, and what fruit they had thence brought back. If she saw any somewhat addicted to prayer, at the time at which this was to be done, she sent her away to sleep or to drink water, or finally commanded something else fit to tame her own will: on the contrary those too intent on external actions she recalled to inner occupations, and the occasions of such works being withdrawn she bade them give themselves to prayer. To a certain one also she commanded, that daily she should go to the garden, and there take care to learn something from the herbs and plants, and take account of the documents thus perceived: and so great was the fruit of that obedience, that when afterward she was bidden to give up that exercise, she took it hard, on account of the abundance of most beautiful lights communicated to her in it.

C. XLV

[118] She taught the aforesaid mortifications, and made reproofs with so great charity, that thence the Novices were kindled to pursue her with greater love and reverence; Yet she renders herself lovable to all: and she who was chidden, said: This one is truly a mother to me: and they would have run through thorns and briers to hear her instructions, which illumined, kindled, and corroborated the soul, as if through her mouth a heavenly spirit had spoken. They saw in her eyes something divine shine forth, in that she consoled them in reproof, and insinuated a holy fear into their hearts; while at once she showed herself severe and placid, majestic and humble. Likewise from her countenance flashed a spirit of charity and kindliness, with which she so tempered her words, that she seemed in reproaching others outwardly, herself inwardly to tremble. She would never have presumed to impose on anyone any mortification, which she had not first experienced in herself: nor did she command anything, about which she had not deliberated before the Crucified. Sometimes, seeing some defect, she did not reprove at once, but waited until the guilty one had gone to bed: in reproofs she catches a fit time, and then first summoned her to her, and bidden to stand on her knees chided her, that she had dared to enter her bed, and prepare herself for sleep, before she had humbled herself for her fault. But she was not wont to correct or reprove anyone, unless the motion of mind, if any had crept upon her, were calmed and composed. If any gave an answer less convenient from perturbation, kindly and placidly she fixed her eyes upon her, nor then added a word, but at a fit time corrected her. When therefore a certain Novice from some passion had conceived an aversion to her, she let her be, until of her own accord she should acknowledge her error; but then she said to her, Thou wishest me, and I thee, because God gave thee to me: and so she rendered her content.

[119] Never did she reprove any defect in another, without having first considered, whether the same were not found in herself: humbling herself inwardly; and she always esteemed and reputed herself more imperfect and inferior in virtue to that very one whom she reproved: and therefore very often, after a correction given to anyone, she went to the Mother Prioress, to humble herself before her, and to accuse herself of what she had done, as more reprehensible; yet she excused that she had proceeded by the impulse of charity from the duty of her office: but if she seemed to have failed, she asked pardon and penance. After the Novices had been admonished by her of any defect, she willed that every evening they should come to her, to give account how often that day they had relapsed. But if any wholly bashful came from the consciousness of more frequent relapse; Away hence, she said, I will not lose time with thee, who profitest so little from my admonitions. Then when she least thought it, she bade her be called to her, and heard patiently the defects, to which before she had not wished to lend an ear; asking moreover, what thoughts she had turned in her mind so repulsed. and exploring the fruit of her chidings, But there was when she let her thus driven away first fall asleep, and then bidden to be roused from sleep and again humbled before her, she dismissed her. There was also when a Novice, who of her own accord had gone to bed, she herself came to, and reproached bade her rise and sent her to the oratory, where again she reproached her, and commanded her to pass the night there lying on the pavement. But after a little delay she returned to her, and asked, whether she had truly from the heart grieved for her fault, and what meanwhile she had thought. And when she had told all, with great love she admonished her, that it was necessary in Religion, that one accustom oneself to have great faith in obedience, and not assume superfluous care of one's body.

[120] If she saw any melancholy, she reproved her saying, Thou lovest not God: why art thou sad? she teaches to pray for the salvation of souls, Thou wouldst do better by thinking of the salvation of some soul, and how thou couldst free her from the claws of the devil and gain her for God: and she taught her to that end to make some little prayer, by offering for example for her the blood of Jesus Christ, adding, Trust, for thou shalt obtain. For one of the causes, for which God took us from the world, she said was that we might be a help to the Church for the conversion of sinners. She said also to her Novices, if you could see the beauty of one soul which is in the state of grace, you would be taken with so great a love of it, that you would know to ask of God nothing else than souls: but on the contrary if you beheld any one in mortal sin, continually you would bewail it, and would abominate sin beyond the demon himself, and would always pray for the conversion of sinners. And because she was for the most part wont, when any was clothed or made profession, to be elevated into a rapture, and behold the species of that soul; therefore more and more was kindled in her the zeal for souls, which she strove to inspire into her daughters.

[121] But for making corrections and enjoining mortifications she for the most part chose a time, mortification to be subjoined to prayer, immediately following prayer or some pious exercise: but if any either too new or less mortified was moved, she said to her; Know, daughter, that when thou departest from prayer, thou oughtest to receive chidings and mortifications, justly or unjustly imposed; and to be so stable in God, that nothing can disturb the quiet of thy soul, or impede the fruit of prayer. At the same time she enjoined also penances, namely of taking the discipline before others and certain like things; and moreover she said, You ought to grieve and esteem that day lost, in which you mortify yourselves in nothing for the love of God. But she made great account of penances, nor always granted those asked, but said sometimes, Thou art not worthy of it. Sometimes to one asking great ones she granted small ones, and bade her recite one Our Father and Hail Mary; but to others slower and more tepid she put forth her hand to rouse them. Sometimes she enjoined a certain penance to be done, and a little before it was to be done she forbade the same.

[122] She solicitously exercised her daughters to obedience, obedience to be regarded in all things and willed them to render it with cheerful countenance and simple mind, not as to a creature, but as to God: and she commanded that they should do nothing however small without her license; or, if she were not at hand, of another Novice designated by her to this; or, as she sometimes said, of any Novice whatsoever, that in every action and work the exercise of obedience might intervene. So a certain one, who felt great repugnance of mind in obeying, doing herself violence and conquering herself, in asking the faculty as to the least things, little by little accustomed herself, to obey easily those things which were of graver obligation. But she often admonished, that they should obey the Superiors given them, even if they were only Lay-sisters, and were commanded things contrary to their genius, captivating in all things their own judgment, and believing that what was commanded was the will of God. Truly, she said, until you give yourselves as dead into the hands of obedience, you will never taste what it is to serve God. Offer to God in sacrifice your will, which will be the highest gladness to you. If you wish to fulfill the will of God, do not draw the will of the Superiors to your desires by persuading: but take care to execute simply what they will, and so you will attain perfection. If you feel repugnance in breaking your will, you show that you love God little: because in a thing in which you can supremely honor him, such as is the abnegation of yourselves for the love of God, you will not labor.

[123] There entered the monastery for the sake of trial a certain girl, never before known to the holy Mother: whom on the first day with so great charity and familiarity she began to treat, and she obtains the same by industry from those bound to her. as if they had been educated together, whence at once she was caught. On the second day, she revealed to her some of her thoughts, adding wholesome counsels about them: wherefore she believed, that she had found her guardian Angel, and manifested to her the whole inner state of her soul, and counted it a great felicity to have been committed to her care. Afterward on a certain morning before the wonted hour, she rose from bed, and fervently asked license to go together with the Nuns to Matins in the Choir: to whom the holy Mother answered, that she would go to the Mother Prioress, and ask the faculty for her. But going and returning; I have obtained it, she said; nevertheless return to bed. The girl obeyed, but after she had entered the bed, the Saint returned to her; I did this, she said, to try how obedient thou art: now therefore rise, and come with us into the Choir.

[124] When any Novice resisted a mortification or penance imposed on her, the hardness of an intractable novice, the good Mother began to do the same before her, that she might confound and humble her: but if this did not suffice, she herself would bow upon her knees before her, praying that she would tell her, in what she could succor her soul: and this she said with so many tears, as in a manner would have softened stones. But because she knew once, that the hardness and obstinacy of a certain Novice was the work of a diabolic temptation, taking the discipline in her hand, with great zeal and vigor, she began to scourge her, saying; I wish to see which can do more, God or the demon, who has invaded the heart of this Sister: nor will I cease, before I see, whose power is greater. And so she went on scourging her, she acknowledges it to be from the demon: until her heart being softened humbled, with many tears she began to ask pardon of the holy Mother and of another who was present; and so the tempter conquered withdrew. But she was wont to say: The demon, my little daughters, brings on you many temptations, because you are under my care; and hates me so greatly, that he would wish always to create trouble for me if he could: but because against me he does not prevail, he strives to do it against you. Yet there were many, who by that very thing felt their temptations dissipated, that they presented themselves to her, or came nearer to her.

[125] But in two defects she always showed herself rigid and implacable, she exterminates the words I will and I will not: otherwise a most indulgent mother, and for them infallibly enjoined a severe penance; namely if any Novice had said, I will not, or I will; and if she had spoken of others' defects, however slight. But she admonished that of the neighbor one should speak most sparingly, even well; Because, she said, beginning from good, ordinarily we at last end in evil. She admonished also, that if one must altogether speak of another, nothing should be said in the absence of the person, which would not have been said in her presence; and she added, if she knew any, who had never spoken evil of the neighbor, she would judge her worthy to be canonized alive. But when any one had fallen into the vice of detraction, even slight; she did not ordinarily permit her in the evening to enter the oratory, she severely chastises detraction: unless first having called her to her she had enjoined a penance; which was for the most part, to form a cross with the tongue upon the ground, if the fault was small; but if graver, she made her lie on her back, and commanded that the others should trample her mouth, or that each should inflict three strokes of the discipline on her mouth. And a like penance was for the most part appointed, to one saying, I will or I will not; whereby it came about that all guarded themselves from these things, and those two vices were as if utterly eliminated from that Novitiate.

[126] Persons who were good only to themselves did not please her: but she said, She who is good only for herself, is neither good for herself, nor for others. she praises the reciprocal communication of God's gifts: Wherefore she greatly loved persons, communicative of the good which they had, and said; If thou makest no fruit with the grace which God does thee, perhaps another will do it with whom thou communicatest it. On a certain day, when some Novices had agreed about a certain devotion among themselves; another girl, accepted to the Novitiate, wished together with them to do the same. And when they were unwilling, the blessed Mother understanding it, sharply reproved them, saying, that that had not been devotion, but self-love, because it did not extend to the charity of the neighbor, and enjoined a good penance on all. She would not have the Novices cleave at all to anything whatsoever, but every month each should examine herself, whether toward anything she were too much affected, and deprive herself of it. For they said: Whatever shall be lacking to Religious in this life, will be restored with great interest in the other. she teaches to fix the heart on nothing, Because therefore she found there was one, who with affection cleaved to a certain little book of spiritual exercises, which she had written for herself with her own hand, she commanded that she should cast it into the fire. To the same end she bade them often exchange among themselves their garment, and other things granted for use,

lest they should fix their mind on them: and detecting the too great love of a certain one toward her chaplet of beads, she took it away, and after six months first restored it to her so, that she would have it brought back to her every evening: and this she willed to be done by her so long, until she had learned to have nothing otherwise, than as it were lent by Religion.

[127] She always kept the Novices occupied, and willed that thrice daily they should make an examination of conscience, often to examine the conscience, and confess their faults to her every day, and twice ask pardon of one another; the first time for bad example given, the second, for little love among themselves: but if any was tempted, she willed her daily to speak alone with her: and if there were need, she kept her with herself even at night. Sometimes at midnight she summoned some one, and bade her make prayer with her, that she might accustom her to spiritual fervor, profitably to meditate, and kindle her in the love of God; or if she were afflicted, console her. Every morning she proposed to them points to meditate, on which she willed them to be intent through the day: but if any knew not how to meditate, that she might teach and accustom her, she meditated herself with her, intelligibly pronouncing what she meditated: and it happened sometimes that she was suddenly rapt into ecstasy, and drew from those points most beautiful conceptions. Thursday she called the day of Love, on account of the institution of the Venerable Sacrament: Friday, the day of Espousal, because Christ then espoused to himself the Church and our souls: but she then asked her daughters, whether they had considered, what on such a day Jesus did for us. To those about to speak at the gratings with kinsfolk, she taught the manner of having the mind always fixed in God, and commanded that they should strive to this.

[128] A most exact observer herself of the silence prescribed by the Rule, she willed it to be rigidly observed by others; saying, that it is impossible for a religious soul, who delights not in silence, to taste divine things. If any of the Novices had violated it, to keep silence, besides the severe penance which she enjoined, she took upon herself the obligation of being silent at the time at which it was lawful to speak: Because I will, she said, that Religion have full measure. But at the time of silence she persuaded to consider the works, which Jesus silently wrought, that is from the twelfth year of age to the thirtieth. She said also, that works done in silence greatly pleased God, namely those which do not greatly come into the sight of men; and that it was more useful and safer to do great things which should appear least, than to do works of great appearance. Yet when the more solemn days approached, especially about the greater feasts. notable was her attention and inner recollection amid speaking, with an increase of penances and prayers: and she exhorted her daughters, to do the same by her example: and therefore, for eight or ten days preceding, to the wonted task of prayer she added one hour. Finally, when the Novices approached the time of making Profession, many days nay even weeks before, she began to instruct them concerning the gravity and dignity of the vows, which they were to pronounce. Moreover persuading herself, that she had not sufficiently explained to them a thing of such moment, the evening before the day of Profession, with profound humility and on her knees she asked pardon of those about to profess, for her not great enough diligence in this part. I could add to these also many other things, said and done by her for the instruction of the Novices and Junior ones, were they not to find in the following Chapters a place no less apt.

CHAPTER XII.

How greatly the Saint esteemed Religion and the religious state, and with what zeal she strove to promote its perfection.

Chap. XLVI

[129] S. Mary Magdalene always made the greatest account of Religion and the religious state: and she was wont to call it the pupil of the divine eye, Feeling loftily of the religious state, the Paradise of delights, the earthly Paradise, sometimes even the heavenly fatherland: and of it she formed sublime conceptions, which within and outside her raptures she explained in words; she was often heard to say, that she not only did not envy any Monarch or King his sublimity; but not even the Angels and Seraphim themselves: Because, she said, the religious state professes the imitation of the incarnate Word, by the observance of the three vows, which is granted neither to Kings or Monarchs, nor to Angels or Seraphim. In all religious persons she represented to herself God, and honored Priests and named them Christs, but Nuns the Spouses of the Word. When of this argument she either spoke herself or heard others speak, she was often borne into ecstasy, and had many remarkable conceptions looking to the same, explaining to her own with most beautiful similitudes the perfection and dignity of such a state, and demonstrating the ways to attaining the same perfection. She would not have girls received into Religion, who did not seem to be drawn to it by the Holy Spirit. She esteemed greatly the benefit of vocation, and exhorted her daughters to strive to comprehend in mind its greatness, and to correspond to it by the study of perfection; saying, that after Baptism it was the greatest grace, which God could confer on any soul.

[130] She exhorted all to love Religion as a mother: Which, she said, is done, she inculcates the love of it to her own: when it is obeyed, and the Rules and Constitutions observed: although the things ordained in them be the least, because they are ordained by the Holy Spirit. But so frequently she inculcated to her daughters these words, Love Religion, that it seemed to some wearisome to hear the same so often: and being asked, why she did this so frequently; she answered, Because it little profits to have a precious pearl, if one know not its price; but what is not known, is neither loved nor esteemed. You are called that you may serve God, whom to serve is to reign; and that you may begin now on earth to do, what eternally you are to do in the heavens, praising him forever. She jubilated for gladness, as often as she heard that any person wished to become religious, especially in some Order in which observance flourished. But this befell her on account of the clear notice, which God had infused into her of the dignity of that state. Sometimes, speaking of her monastery, she said to the Novices, Love my religion, Love my Religion: and being asked why she called it hers, she answered, she loves the very walls of the monastery: Because God gave it me, and wills that I keep and preserve it: and therefore I desire that it appear beautiful and immaculate in his sight. But sometimes she was rapt into such an excess of love, that she praised the very walls of the monastery: which although then old, yet she said, These places indeed are ruinous, but O how beautiful! O how dear! Because namely they separated her from the world, nor let her see anything which could turn her mind away from God. She said also, that to some the sweet yoke of Religion does not taste sweet, this comes from their exercising themselves negligently in it. To a certain one also she said, that the best ejaculatory prayer, and often to be used, was this verse of David; I have chosen to be abject in the house of my God, rather than to dwell in the tabernacles of sinners. The Nuns being summoned on a certain day to carry wood: Esteem, she said, that you carry the cross of Jesus: and so sweet and so penetrating were these her words, that they rendered any labor sweet.

[131] she studies to keep religious simplicity: She willed, that in things pertaining to Religion simplicity should be kept: and because a certain one of the Sisters had too much adorned some little images, she reproved her, and would not have them carried out of the monastery. At another time when a certain one had elaborated something too curious for the uses of the sacristy, she rapt into ecstasy tore it. She watched moreover, lest the customs of the monastery should be at all harmed in food or clothing; or under the religious habit anything of vanity should be received. When therefore the monastery was still little and slenderly endowed, she set out coarser and vile foods and not very wholesome. But to a certain Novice marveling, how Religious women so kept could suffice for so great labors; nor does she suffer a vile thing to be contemned: the holy Mother answered: These foods are sanctified by Religion, and God imparts to them the virtue of sustaining bodies equally as if they were better: but when he will have us eat otherwise, he will provide also of the means necessary thereto, as afterward happened. She could not bear, that things however vile and simple in Religion should be contemned, as to food, clothing, dwelling, and the rest: Nay rather, she said, the viler some things are, the more we ought to esteem, love, and seek them, because we have professed poverty, and the poor make small account of nothing, knowing that precious things do not befit them. And this she perfectly observed, esteeming greatly the abject and vile things, which had been assigned her by Religion.

[132] she will not have weakness ascribed to nature from the exercises of the order, When any was infirm, she would not have it attributed to a stricter discipline or the exercises of Religion: but she said that infirmity was to be received from the hands and will of God. Nay also when any was not strong enough, on account of her weakness or another cause, for an exercise prescribed by the Rule or some ordination of Religion; she would not hear the word, I cannot: but bade her say, On account of my sins I do not deserve to be able to do such a thing: and so she herself spoke as often as the case required. She would not also have any show fatigue or weariness after the exercises of Religion: and so to a certain one more familiar with her, exceedingly tired, she said: What, dost thou think Religion is obliged to thee, because it uses thy labor? thou oughtest rather in the very weariness to jubilate for gladness. She esteemed any statutes of Religion, however small, as ordained by the Holy Spirit, and willed them to be esteemed as such by others: nor fatigue to be shown: and she said, that each ought to observe them, as if they had been procured for herself alone. But since she was the most observant of all, and was most promptly exercised in all things; although sometimes the Mother Prioress wished her to be held exempt, the labors being attended which she sustained out of charity, by reason of the sick Sisters or even the well, and the ordinary necessities of the monastery; and said that she should betake herself to rest, while the others gathered to the common exercises; she never ceased to take part in them, nor showed herself wearied: but if, through infirmity or occupations imposed on her by obedience, she were prevented, she bore it grievously.

[133] Not only was she herself most observant, but most zealous also that the rest also should be observant of the institute and manner of living; she commends the rigor of observance and she said, that they ought to be prompt to expose their life and shed their blood rather, than permit even the least relaxation of the Rule. But that she might be the more secure, that in her monastery the rigor of regular observance should be perpetuated; she exacted from many a promise that they would remain firm, lest the discipline should suffer any detriment. She said also, that those who had the knowledge of the perfection which is in the religious state, ought when they died to leave by testament to the others surviving the same observance, so

for it would be that it should remain inviolate. That the other Nuns might be able through leisure to take part in the common functions of the refectory, choir, workshop, recreation, and others, she took upon herself the things to be done, by which she knew they would be hindered; and therefore watching by night, while they slept she labored, that in the morning they might find them done: but afterward, when any of the Sisters was absent from the community, either she herself came to her, for the sake of a friendly correction, and far prefers common things to private. or indicated to the Superior that the defect might be amended. She taught moreover, that not even the least part of the religious ordinations was to be postponed, not only to any own advantage, but not even to private prayer or devotion, however otherwise good: Because, she said, in those things which are done in common by all, we are certain that we do the will of God; in others which we do at our own judgment, not so: since to these a temptation and diabolic illusion can underlie. Therefore she did not trust those, who anxiously busy themselves to remain solitary, and to make many and long prayers besides the common usage, and being deprived of these are saddened, caring nothing that they are absent from the common occupations, provided they satisfy their own taste.

[134] But especially was she solicitous about the functions of the Choir, at which she was always present, as is said, Solicitous about the choir, unless either by disease or otherwise by obedience she were prevented from coming. But if from such a cause she had to be absent from the Choir, she willingly recited the Office with a companion: Because, she said, I have little spirit, but I share in the fervor and devotion of the Sister reciting with me. One of those, whom she more often used to this, noticed on one occasion, that inclining her head at the Glory be to the Father at the end of the Psalm, she grew pale, and her countenance as of one dying grew wet with breaking sweat, although the month was then December, at the Glory be to the Father, she offers herself a victim to God, so that she could scarcely express the words. She asked therefore, whether she were ill. But she answered: No: but my Confessor a Jesuit before I became a Nun, taught me, that when reciting the Psalms I inclined my head at the glory be to the Father, I should offer my life to the most holy Trinity, as suffering martyrdom for the confession of the faith, and stretch my neck to the executioner to be cut off. This I did just now a little more attentively: and therefore I grew pale, as thou sawest. The same also she taught her daughters, and was so accustomed to this act, that when sometimes shearing her own head at the ringing of the Hail Mary she had let herself down on her knees, her neck stretched out. rapt into ecstasy she made a like act, her head inclined bursting into these words, Ah! he comes not: he delays too much: behold a neck most ready: understanding namely that the lictor too tarried to take off her head; and leaving the bystanders to know, that she then made such an oblation of herself to God.

[135] When she heard the signal given for the divine Office, she was wholly roused, At the signal of the Office she flies with jubilation, kindling in herself the desire of praising God, so that in her very countenance appeared the inner jubilation of mind by which she was borne: but as soon as she heard such a signal, she let go whatever she had in hand, and willed that her Novices should do the same, to whom she said: That signal is the voice of God calling us: let us not delay to hear him, and execute his will. Hearing once the ringing for Vespers, she said to a certain Novice, O Sister! what good at length have I or thou done, whereby we have merited to be admitted to praise him in the company of Mothers and Sisters so holy? But by words of this kind she taught them obedience together with observance, and that all things, and teaches the attention to be kept there: which were to be done, they should do with previous consideration. But that they might go to the Choir with greater recollection, devotion, and reverence, she said; they were to consider, that in the Choir they stood before the most holy Trinity, unworthy of so great an honor; and that at every word it would be fitting to prostrate on the ground, with actual adoration of the divine Majesty. She moreover was present in the Choir with a modesty altogether Angelic and a Seraphic ardor: and although she was ill, yet she rose from bed, and went to Matins and the other Hours: but when she could no longer rise, she had the Office recited to her at bed by some Sisters.

[136] she takes care that the psalmody be not hurried, Not only was she herself diligent at the offices of the Choir, but also zealous that the same should neither be omitted, nor performed otherwise than in a most decent manner. But if she noticed them hurried, she vehemently felt it, and said: I do not dare to dispatch the divine Offices like other exercises or affairs of the monastery: and she preferred them to be said without solicitude and haste. But on a certain day amid the chanting, she rose from her place, and approaching the Prioress with humility no less than zeal, she said: Is it perhaps so hastened, because something more conducing to the glory of God is to be done? By which words she being admonished, noted the defect; and took care that it should be corrected. But if from modest bashfulness she durst not say anything, she asked license to depart from the Choir; not being able to bear, that the Office should be run through with so great haste. On one occasion to a certain Mother thus hastening she presumed to say: Mother, if thou wilt thus precipitate the Office, go out of the Choir. Finally she insisted and busied herself, that the Office should be recited lingeringly and attentively: and from the remarkable zeal with which she cared for this, what to others on account of the slenderness of the house would scarcely have seemed worthy of note, to her appeared a grave defect: and because she had great authority, and she obtains health for one fit to govern the choir: she brought the matter where she would. But although she had no voice for chanting, nevertheless she said the Lessons and chanted with as much effort as she could, as if she alone had had to govern and sustain the Choir. There was among the rest one, endowed with a talent for singing and governing the Choir, who because she was infirm abstained from that Office, not without the holy Mother's feeling. To her when she once excused herself, saying, that she did not seem able any longer to persevere in the government of the Choir; she answered: But I have prayed for thee, that thou mayest still be able to do it for thirty years. This one had been infirm for fourteen years, nor had any hope of convalescence from the judgment of the physicians; nevertheless for many years since she found herself well, and sings and governs the Choir very well, by a grace, as she believes, obtained for her by the holy Mother.

[137] Through the same holy Mother also the Rules and Constitutions of the monastery were brought back to a greater rigor and perfection, she causes the Constitutions to be reformed, than before they were, and there were added to them excellent ordinations. For often in her raptures she understood, that it was of the divine will, that the said Rules should be perfected; and she designated many particular points, which God willed to be added to them; and she had them consigned in writing, and at the end of her life received that writing and delivered it to D. Vincent Puccini, Governor and Confessor of the monastery, saying, that, since she was not found worthy to execute so holy a work, he himself should take the labor of rewriting the Rule and inserting those articles. After her death therefore the Rules and Constitutions were rewritten, by the consent of the Chapter; and those things which she had left being added, sent to Rome in the year 1609: which when the Father Vicar General of the Discalced Carmelites had recognized, Pope Paul V confirmed by a special Brief: and today by God's grace they are held in greater veneration, and perfectly observed, as they are now kept: with the solace and satisfaction of all the Nuns of that place. The zeal of this handmaid of God stopped not in her own place alone, but extended itself to all Religious Orders in general, and she desired to see all brought back to the first vigor and rigor and observance of the institute, in which they had been instituted by their Founders. Therefore she often in her raptures asked this of God, with an inexplicable affection; and, that she might obtain that grace, offered herself prompt to sustain whatever penalties it should please him to send her. she desires the Orders to be brought back to the first spirit. But she seemed in that desire wholly to be consumed; and since she knew not herself to be heard by others, she said, that she would willingly have been reputed a fool to that end, that running everywhere through the world, she might contribute something, to restoring the religious Orders to their original form.

[138] But the holy mother gave most beautiful spiritual documents, 12 of her documents for acquiring religious perfection, for acquiring religious perfection, and singly the following.

I. A Religious ought in obedience to be alacritous, humble, simple, and swift with perseverance; thinking the voice of the Superior commanding anything to be the voice of God, and esteeming herself unworthy that a command of obedience should become known to her, and the faculty of executing it should befall her: provided yet there be no doubt of offending God, the Rule, or her soul.

II. In occasions of suffering she ought to be alacritous and strong: thinking that this is the royal way through which one goes to heaven, and that this life is momentary; cheerfully also considering the gain, which patience brings; and how noble it is, in it to be exercised in imitation of the incarnate Word.

III. In humiliations, mortifications, and reproofs a Religious ought to show herself cheerful and quiet, not excusing herself, although she had not committed the fault of which she is accused; and thinking that humility is the gate, through which one enters into heaven; and that by its exercise in some part is dissolved that great debt, which she has contracted by her so great iniquity.

IV. In charity let her show herself glad and prompt: because through it service is shown to God himself in his members, which are we: and because, what is done to one of his least creatures, he reputes done to himself.

V. In prayer let her be humble, fervent, and resigned and persevering with reverence; considering that she stands before God present, before whom tremble the virtues of the heavens.

VI. In conversation let her appear alacritous, meek, humble, patient, prudent, taciturn; thinking, that all the Mothers and Sisters are so many earthly Angels, adorned with the image of God and his spouses; and remembering, that while still living on earth he said: A new commandment I give you, that you love one another, as I have loved you.

VII. In words a Religious ought to be humble, modest, and when there is need also cheerful; commemorating the words of Jesus saying, Of every idle word etc., and likewise that it is written, The speech of a virgin like the speech of God, rare and prudent. She ought also to strive to this, that she never speak unless these three considerations being premised, namely whether it be of pure glory of God; whether of the neighbor's profit, whether of present necessity that she here and now speak.

VIII. In silence let her be most strict: for whatever is said at the time of silence beyond necessity, is rarely without defect.

IX. In spiritual works let a Religious be fervent, not seeking her own esteem, and let her be conformed to the divine will: but outwardly let her have no account of her own body or of the labor to be done, with humility and resignation to the Superior.

X. At every motion and operation, both internal

as external, she ought earnestly and lovingly to turn the eye of her mind upon God; asking help, nay begging him to work himself, speak, and think in us; offering also our actions to his glory, in union of those which the incarnate Word exercised.

XI. A Religious ought to consider, that Religion is a sacred place, and represents the Apostolic college.

XII. She ought to acknowledge in each of the Sisters the image of God; but seeing any one, who appears vile and imperfect, to think, that she has some inner gift, on account of which God is pleased in her.

XIII. In distributing the offices of Religion there ought never to be had regard of carnal nobility or any other vain thing; but only of the spirit and light, which is found in the creatures, fitting for the office to be enjoined.

XIV. When Novices enter Religion, care must be taken that there be deeply imprinted on their mind this consideration, how great a matter the worship of God is, and how before all other things the works looking to it ought studiously to be done; and with how great reverence and gratitude the most holy Sacraments of Confession and Communion are to be received.

XV. They ought to be instructed for spiritual exercises, and by words and examples animated to acquire true and solid virtues: there is also to be given them a clear notice of the dignity of the vocation, to which they are divinely called, and they ought to be taught the Rules and Constitutions of Religion.

XVI. A Religious ought to busy herself, that she be well instructed concerning the practice of all those things which concern the obligation of the Rule and Constitutions; observing and doing the penances prescribed according to the defects committed; but let her beware lest in her manner of living she deflect to any extreme, but accurately keep the Rule, which is the straight way.

XVII. A Religious ought, conformably to each one's office, in which she is found, to take care that each be provided for in her necessity, without any other regard or consideration.

XVIII. A Religious ought to esteem, that the Rule is to be kept by her, not considering whether this or that one accurately observe it.

[139] At another time she enumerated six virtues, necessary to a true Religious, 6 virtues necessary to Religious. and said:

I. In her internal or external exercises let a Religious never seek herself or her own advantage: and in the services to be shown to the neighbor let her have no account of her own body.

II. Let her have a mind so good, that from all that she sees in the neighbor she draw something of good, even from the very evil.

III. Let her feel and speak of the neighbor, as she would wish others to feel and speak of her.

IV. Let her have an intimate love and charity toward all the Sisters.

V. Let her be withdrawn, considerate, and circumspect in speaking.

VI. Let her always have an inner knowledge of her defects and of the benefits which God has done her; judging that she makes small fruit with them; and thinking always, that another would be much more grateful.

CHAPTER XIII.

Of the intense love of Mary Magdalene toward God and Jesus her spouse.

C. XLVII

[140] All human belief exceeds the love, which this holy girl cherished toward the blessed God, She always has her mind occupied with God and her beloved spouse Jesus Christ: which also in all her words and actions, and on every occasion she showed. And first she always had her mind united with God and occupied with holy thoughts, of God or for God: but as often as she was suddenly asked either by the Mother Prioress or by others, what she thought; she promptly answered, that she offered her actions to the glory of God, or united them with the actions of the incarnate Word upon earth; or that she rejoiced over the divine attributes, or over the manner in which God communicates himself to creatures, or something similar. But thoughts of this kind did not impede any external exercise of hers: even amid external works, for all her operation was ordinarily joined with such an abstraction of mind, that she seemed to lend to external actions only her body, and her soul (as it is wont to be said) to be more where it loved than where it animated. I shall say more. So greatly was her mind always united to God, that sleeping also and sometimes dreaming, she said most beautiful things of God; and the Novices even in midwinter rose from bed to hear her. Finally she had now come to this, that she herself said to a certain Novice of hers: It is all one, and in sleep. whether it be said to me, Go to prayer in the Choir, or, Go to any distracting exercise: nor do I feel any difference in either; nay rather, if I should say to thee, that I find God more in this than in that, I should believe that I tell thee the truth.

[141] Moreover her mind was often occupied in the works and mysteries of the incarnate Word, Three pauses at the time of the meal even when she sat at table in the refectory, and refreshed the body with food. But because by the usage of that monastery at the time of the meal three pauses are made, in which the Reader ceases to read, and rests a little, but the others often do something of devotion or of public mortification; this handmaid of God was accustomed at those three times to three diverse pious actions. In the first pause, she held her hands joined: and adored Jesus, in honor of that reverence which his sacred humanity bore to the Divinity, before he began to eat the food of works, that is, to labor for the salvation of souls; and likewise in honor of that adoration, which the Virgin Mary exercised, she aptly spends. when she saw him born in the stable and placed in the manger. In the second pause, she held her hands open, with the tips of the fingers placed upon the table, and thought how greatly Jesus delighted when he preached, and gave to his soul the redemption of our souls for food: for these were his food. At the third pause, she crossed her hands in a cross, and considered Jesus upon the wood of the cross, the work of redemption finished like one satisfied, and desiring no other food: for although he had created new worlds, and done infinite wonders, yet in none would he have been so pleased, as in that work. In a like manner moreover she kept her mind united to God and occupied with holy thoughts, about the mysteries of our redemption, in all her other actions through the day.

[142] And because it is proper to a lover, to will the same as the beloved person, she always most ardently desired, She desires the will of God to be perfectly fulfilled, in herself and in the neighbor perfectly to execute the divine will: and this was her chief desire, which from infancy she continually cherished, and the first grace which she asked of God was, that dying she might have fulfilled that will most absolutely. Of this also with great feeling she spoke: and often said, that she had never undertaken to do anything, unless she had believed it conformed to the divine will; nay rather, if having begun some action she had thought it not conformed to that will, nor ordained by God; at that very instant she would have intermitted it, however much her very life it should have had to pay; but on the contrary she would never have intermitted doing anything, however small, while she thought it to be of God's will. Nor did she desire or require any other grace from God than this: nay she would have believed it a notable defect, if besides it, she had asked any other grace of God. For she said: My joy is placed in this that I do God's will, not that he do mine: nor am I less bound to God when he hears me not, than when he bestows what I ask. She esteemed also so great a good to be the perfection of the divine will, that she said; If on one side I should see Paradise, on the other Hell; and should understand God to will that I should burn in those flames; I would of my own accord cast myself into them.

[143] So sweet to her ears was the name of the divine will, that as often as she sustained any pain, infirmity, adversity, and she loves the very name of it, or labor, if either she herself to herself or others suggested to her, It is the will of God that thou suffer this or that; she was at once wholly exhilarated, and the very suffering became light to her. But she said, it was a sign of one loving God, when one desires to do his will: and hearing this word, The will of God, she was at once rapt into ecstasy, and said to the Sisters; Do you not perceive, how much sweetness even this bare word contains, The will of God? But it happened on a certain evening, when the Nuns were going to bed, that she ecstatic went through the monastery, with great affection saying, that the will of God is lovable, and invited the others also to confess this. as a thing most sweet. Wherefore they having gone out of their little cells, and following her even to the chapel of our Lady, all with one voice by her example began to confess, that the will of the Lord is lovable. Whence she taking the greatest pleasure, exhorted all to this virtue; and, If you desire, she said, shortly to attain great perfection, it is needful that you strive to direct all your actions, that the will of God be fulfilled: for this intention has the virtue of sanctifying our works.

[144] Another effect of love is, that one hate, She does all things to the glory of God whatever he knows to displease the beloved. Hence that in Mary Magdalene the hatred of sin, explained by Puccini at number 108. But she on the contrary, not only with all her strength sought the glory of God, and to it directed herself and all her actions even the least even to the blink of an eye; but moreover, in every way possible to her, procured that it should be glorified in others. Therefore she often admonished the Sisters, to offer their works and do them to the glory of God; and would have wished to run through the whole world, exciting all souls to give glory to God; which she so greatly desired, that any day she would have wished a thousand times to lay down her life for the same. But sometimes wailing she said, that she marveled and could not grasp, how so great in the world is the rarity of those who truly seek the glory of God. Therefore also she tenderly loved those Religious, whom she knew sincerely to procure it: and teaches what is to be done, and accustomed her daughters to zeal for the honor of God, and that they should always strive to be united to him to glorify him. And when some said to her, that this continual union was impossible to man in this life; Actual continual union, she said, always thinking of God, is reserved for the fatherland; but so to be united to him, that the intention be always borne into him, is by no means impossible. For if we labor about creatures, for the profit of soul and body, and that not with any other end than that to God may be given his glory, otherwise not at all to work; and that perpetual union with God consists in this. it cannot be denied, but that by that reason we remain united with God: but if we labor for Religion, because Religion pertains to God, and whatever we do we do to this end that we may please him, and glorify him;

it is certain that we cleave to him. So she studied to find various ways, by which she might kindle others into the love of God, and allure them to seek by any way the glory of God.

[145] But indubitable assurance of this affection is given by the inexplicable excesses, She extols his love in which about love itself she was engaged, for with countenance and eyes suddenly inflamed, she exclaimed: O love! O God who lovest creatures with a pure love! O God of love! O my Lord! It is enough, Jesus, it is enough: for the love with which thou pursuest creatures exceeds measure, and is excessive, not indeed to thy greatness, but to our vileness and abjection. Why dost thou spend so much love on me everywhere unworthy, O God? Then with the Crucifix in her hand she ran through the house, with an agility Angelic rather than human, exclaiming: Love, Love, Love: I shall never cease, my God, to call thee Love, the jubilation of my heart, the hope and strength of my soul. But to the Nuns following her she said, Know you not, dear Sisters, that my Jesus is nothing else than love, nay foolish for love? And fixing her eyes on the Crucifix she said, I call thee foolish for love, O Jesus, and shall always call thee so: who is wholly love; and so she went on as her own affection suggested to her. She desired to have a voice, which might be heard from the East even to the West, and through all the parts of the world even to hell itself, that God might be known and honored as true love: and in excesses of this kind sometimes a whole day passed for her; and the Sisters meeting her about the house she seized by the hand, and asked whether they loved Love: but if they answered that they loved or wished to love; she exulted with joy. Sometimes she seized the bell-ropes, and pulling them summoned Souls, that they should come to love Love; and considering, how little it was loved, she said: O Love, if thou findest not where to rest, come wholly into me: but then, not able to bear its abundance, she added: I cannot bear so much love, keep it for thyself.

[146] But then, feeling her bowels burned by the too great heat of that divine flame, she had no rest; herself wonderfully burning with the same, but she tore her garments, plucked up by the roots the herbs in the garden, and whatever offered itself to her hands she dissipated: even in midwinter sometimes not able to bear woolen garments, she unbuttoned her tunic and loosened it. But such a fire of love came upon her singularly on the feast of the finding of the Cross, in the year 1592, in the year 1592 she seems in a manner to be consumed when she was in the XXVI year of age: when in the morning, having received the venerable Eucharist, after she had remained one hour immovable in a rapture, she spoke for a long while of the excellence of the holy Cross, and then began to exclaim. O Love! O Love! O Love! O souls, created by Love, why love you not Love! But what is Love, except God? God is charity. Thou consumest me, O Love! thou makest me die, and yet I live. To these voices she added devout gestures and motions, and again exclaiming, Come, she said, O souls, to love Love: come to love our God. But because she felt her face kindled too much, she fanned herself with her veil; and running to the well, she drew a great quantity of cold water: and immersing her arms in it, and sprinkling her face, and filling her bosom; she did not seem able to mitigate the inner fire by which she was consumed. Finally, as I said above, with wonderful agility ascending the cornice of the church, she carried the Crucifix taken thence into the place of the Chapter, and from morning until evening she stood at its feet, embracing it and forgetful of taking food: amid the embraces of the cross. during which time she drew forth most beautiful conceptions, of the love of God and the mystery of the Cross: and often applying her lips to the side of the Crucifix, she sucked and swallowed as it were a certain liquor flowing thence.

[147] She showed moreover by various signs the great love, with which she was borne into God: and she was wont to express in conceived words the inner acts of the same love, Acts of inner love, 12. which for the public good it has seemed good here to set down, and they are of this kind.

I. To rejoice and be pleased in the divine attributes, that is, in the infinite power, wisdom, goodness, and love, with which God loves himself and all creatures.

II. To will to God every good, glory, and honor, which he has in himself and eternally will have.

III. To rejoice over that reciprocal communication, which the three divine Persons have among themselves.

IV. To rejoice that God is so great and infinite, that he cannot be comprehended by creatures.

V. To rejoice over that infinite love, with which God loves himself, has loved, and will love forever; and to congratulate that all creatures nor the blessed spirits themselves can love him so much as he is worthy: and to give thanks to his divine majesty, because it loves itself infinitely.

VI. To rejoice over all the treasures of those infinite graces, which the eternal Father gave and communicated to the humanity of the Word; and namely over the grace of doing miracles, and of drawing the hearts of creatures to himself.

VII. To rejoice, that the Father gave us creatures to the incarnate Word for an inheritance, and over that the Word himself is pleased in this inheritance, and in the souls of the just.

VIII. To rejoice over the love, with which the incarnate Word pursued virginity.

IX. To offer oneself to God in thanksgiving, for all the glory, honor, and beatitude, which he possesses and will communicate to us, and for all the gifts and graces conferred on creatures.

X. To say to the Lord; If I this moment could give thee all the glory, honor, and praise, which at once now all the blessed in heaven and the just on earth give thee, I would willingly do it: but since I cannot do this; receive, I pray, my benevolent affection toward thy Majesty.

XI. To offer oneself to God, and to wish to gather in oneself all those perfections in which he is pleased, that we may have them in the manner he himself wills.

XII. To incline the will to love a creature, only because God loves her: and to rejoice together in the love with which he pursues her: but the impossible case being given in which God himself should will that some creature should offend and afflict us, yet to wish that she should have all the perfection and glory of the Seraphim, even if she should spend it to our offense; making a pact with God, of not willing anything other than what he himself wills.

CHAPTER XIV.

Of the great desire of holy Communion, and that others might communicate worthily.

C. XLVIII

[148] So ardent a love toward God and Jesus Christ his son, kindled in her a great desire of enjoying him, That she might communicate daily in the most holy Sacrament of the Eucharist, and of uniting herself to him: although we can also maintain, that so intense a love was in her the effect of that holy Communion. It is already said above, that from infancy, when by defect of age she could not yet communicate herself, she rejoiced to behold others communicating. Having afterward entered the monastery, through all her life she ordinarily communicated daily, except when perchance she was hindered by taking medicines: but that she might be able to do this, she endured not a little. For when she was infirm, a fever had so weakened her, even sick she creeps up the stairs that she could scarcely raise herself on her feet: and yet from desire of that heavenly food, she rose and came to Communion with the others every morning, although the place was distant not a little, and three stairs were to be ascended that she might come thither: nor did she cease to do this before at length she saw it necessary that she should be brought between arms, because then she consented to remain in bed and there communicated: nor that yet without the highest difficulty. For since she could not in the evening take at once so much nutriment, as was necessary to sustain life; she had to be fed every three hours: but if more time were interposed, she felt herself vehemently exhausted, and awaking was seized with a vehement cough. Nevertheless, lest she should be deprived of holy Communion, and remains fasting, she endured that trouble every night, until in the morning the Priest was present who should bring it to her. But if any exhorted her that for the sake of soothing her torments she should take something of food, she answered: I too greatly need that spiritual help: more than this I ought to do for Jesus, and I offer him this little tolerance in preparation, and as long as I can I wish to suffer for him. For although I perceive no more even the least taste from Communion, and thence takes strength. because my Jesus has withdrawn it from me: yet I receive peace and quiet of heart, nay no other quiet do I find in this my infirmity. But she said, that she experienced a notable difference, when on account of medicines to be taken she was compelled to give up Communion: because communicating she seemed to herself to receive strength and vigor, to endure the sorrows and troubles of the disease; but otherwise she experienced a certain failing of soul, so that once from the aforesaid desire on a certain morning she suffered a swoon.

[149] At the signal of Communion, But when she was well, she could scarcely await the wonted hour of Communion; and was held by so great a desire of it, that sometimes inadvertently she anticipated the order wont to be observed, and ran before the Superiors themselves and the elder Mothers. Often also from too great desire she was rapt into ecstasy; and so rapt she came. But if in some more remote place she was occupied with the manual exercises of the monastery, the signal being given for Communion, she at once betook herself thither; sometimes from haste forgetting to let go what she had in her hands. So on one occasion it happened that she occupied in kneading bread heard the said signal, which yet the others on account of the distance of the place did not hear; and so, as she was with bare arms and holding two masses of flour in her hands, she communicated: because since she was then also in ecstasy, it was impossible for the Nuns to take them out of her hands. At other times rapt into ecstasy, at that signal she was restored to her senses; but Communion taken she was soon drawn back into ecstasy: but ordinarily after Communion she persevered in the very rapture, and had most beautiful conceptions concerning this most divine Sacrament.

[150] she greatly feels herself deprived of it: She was wont to speak of it with so great affection, that she inflamed all who heard. It happened on a certain day that the Father Confessor being somewhat ill, delayed to come at the wonted hour of Communion: wherefore the Mistress of Novices, namely Sister Evangelista, thinking the Father would not come that morning, commanded her to take the breakfast which she needed. The good daughter stuck somewhat astonished, showing that she did not yet despair of Communion, yet at length she obeyed. Scarcely had she taken the breakfast, when behold the Confessor came, and the signal is given. Then Sister Mary Magdalene, considering that she had made an irreparable loss of so dear a pledge, broke into lamentation, and moved her Mistress herself to like tears. But so great a desire of hers was born from the clear knowledge and intense love of that divine food, as

can be gathered from the following case. She once gave the Exercises of S. Ignatius to a certain daughter of hers; and when she had made the meditation on the institution of the most holy Sacrament, in relating its course she said, that she had stuck in considering the love, with which Christ instituted it, nor had advanced further. There was no need of more for Magdalene to go into ecstasy, often repeating these words: When one stops in love, it is not possible to go further, but in it one must remain.

[151] Three times she gave in a rapture a sign, that from the hand of Jesus himself she had received Communion. she receives it from Jesus himself three times: The first on holy Thursday in the year 1585, when she shared in the Passion of the Lord Jesus Christ, in the XIX year of age, when she was still in the Novitiate: for running through the whole history of the Passion, when she had come to the contemplation of the supper, in which Christ instituted that Sacrament; she composed herself in the act of one communicating with great devotion, opened her mouth, and again closed it, and with her hands clasping her breast gave an indication of inner taste, and uttered these words: My beloved, white and ruddy, has placed himself in my soul. Enlarge my heart, that he may bring every creature to the communion of thy body and blood: but after the rapture as was her custom she related to her Prefects, that she had received Communion from her Jesus. The second time the same was done on August VII, on the feast of S. Albert the Carmelite, when clothed in the habit which went forth from the wounds of the Savior, she said; Lord I am not worthy, opened her mouth, remained recollected, instituted a colloquy with her Jesus, and then related what had happened. The third finally on holy Thursday in the year 1592, when again she shared in the Passion of Christ, and all was done as before.

[152] But she prepared herself for holy Communion with the greatest devotion and humility; and she worthily prepares herself, and so profoundly penetrated the great works of that divine food and her own misery and vileness, that coming there, she feared lest the earth gaping should absorb her alive, and she said; Did I not think of the blood which Christ shed for me, I should not dare to approach this divine table. But the fruit, which for herself she drew from the continual use of this heavenly food, was a most close union with God, and a most perfect love of his Majesty. But through the day she most frequently came to visit and honor the same most holy Sacrament, and stood by it with all affection of heart. she again and again adores the Eucharist: When it happened that she could see the Sacramental species, or they met her about the house to be carried to the sick, or on any other occasion; she jubilated, nor could she contain herself in her place, but came as near as was lawful, although in this otherwise she strove to hide herself. But on a certain day she said to one of her familiars, O Sister, if thou knewest how great joy I have within me, thou too wouldst rejoice and jubilate. Then to her praying that she would indicate to her the cause of so great joy, she answered; Our Father Confessor wishes to expose the most holy Sacrament uncovered upon the altar for one whole day: nor could she contain herself for gladness.

[153] she uses frequently Confession Although she communicated every day, yet when an octave had passed within which she had not had opportunity of confessing, although she was tormented by the goad of no fault, yet for reverence of the Sacrament she would not have dared to approach it before she had reconciled herself: For it is too great a thing, she said, to receive God. The custom of that monastery is, that when the Religious cannot communicate on account of some impediment, whether because their Confessor is infirm, or for another cause, and spiritual Communion they all communicate spiritually: and to that end, the wonted signal being given for Communion, all gather, and together for half an hour pray. On such an occasion when she was in a rapture, she said I confess, and Lord I am not worthy, seeing holy Communion offered her by S. Albert the Carmelite, and did all that she was wont to do in that act: and the rapture finished she narrated, that she had seen the aforesaid Saint, who going around with the sacred Ciborium, imparted Communion to each of the Sisters.

[154] Her charity extended also to this, that she earnestly desired, that the other Religious also, she kindles a like hunger in others especially in her monastery, should conceive a great hunger of that most holy Sacrament, both for the glory of God and for the salvation of their own souls. And therefore she was often seen to weep, when she knew that any had of her own accord omitted Communion; and if she could she came to her, and showed her error, and persuaded its frequent use, saying: Thou knowest not, Sister, of how great a good thou hast been deprived this morning by not communicating: and she set forth the great goods which by communicating are acquired, and the injury which is done to the love of Jesus by such an omission. She prayed instantly to God, and exhorted others to ask the same with her, that he would deign to continue to that monastery even to the end of the world the grace of frequent Communion, and to grant Governors and Confessors of such kind to whom that thing should be at heart: for she esteemed, that that abstraction from intercourse with seculars, and takes care lest any be without it. which she saw in her Congregation, was the fruit of the most holy Sacrament; and often affirmed that she so believed, nor that without it that alienation from the world so dear to her was long to be preserved there. On a certain day on the feast of S. Augustine the XXVIII of August, the Communion of the Sisters being finished, there had remained two not communicated, and now all the Masses were ended; when the blessed Mother placed in a rapture, came to the grating and knocked. The Confessor ran up, and she begged, that to those two also he would do the charity of offering them Communion, as he did; but she returned to her ecstasy. At another time, when on a Thursday a certain one had not communicated, which day she called, as is said, the day of Love; Magdalene meeting her, said: Thou this morning hast not received Love.

[155] Her daughters asked of her the manner of preparing themselves for Communion, and she said: She teaches the manner of preparing oneself from one Communion to another, It suffices attentively to consider and well to apprehend, that what is received is God; and to come to it with purity of heart, humility, and the memory of the Passion, as he himself commanded us. She said also, Until Vespers spend the time in thanksgiving for the Communion received; but from Vespers until morning in preparation for receiving it; and think to dispose one Communion to another. Offer also in preparation all the actions of the whole day, doing them from an affection of gratitude and love and the desire of pleasing God. Wish to help the whole world, by kindling in all creatures a hunger of the most holy Sacrament. Think, that you come to the greatest of all actions, which can be done; namely to receive the great God; and remember, that, since you are worthy to be plunged into the depth of hell, Jesus does you so great a mercy, that he gives himself to you in this Sacrament. With what purity ought your heart to shine, about to receive the fountain of all purity? If you have any complaint with another Sister, take care that before Communion you feel in yourselves an inner sweetness toward all; and when you feel it not, ask Jesus that he give it you: but if you feel a prompt will of spending blood and life for that Sister, provided it were the will of God; I tell you, come freely to communicate.

[156] and she sharpens the desire of it in the Novices: Sometimes, to excite devotion in her Novices toward the most holy Sacrament, she said to them: My little souls, still so many hours remain before you receive Jesus, prepare your hearts for him. At other times she asked them; How many hours remain to receiving Jesus? for that time ought to seem to us a whole year. She said also, that one Communion well made, suffices to make any soul holy: and that therefore such a fruit does not appear, because the greatness of the thing which each one who communicates does is not penetrated. On one occasion she bent her knees in the midst of the Novices, and with hands joined before her breast in a cross, with great affection uttered these words: O Sisters! if we comprehended, how at that instant, in which the Sacramental species persevere, the divine Word works within us the same, which he works in the bosom of the eternal Father, where the Word is in the Father, and the Father in the Word, and in both inseparably the Holy Spirit; in receiving the Word, we should receive the whole most holy Trinity. O if we knew this! O if we penetrated it! we should not come there so unprepared and as it were by chance, nor should we let so trifling excuses and occasions creep upon us: but before we gave up Communion, we should attentively consider what this is. But it is scarcely credible, how great energy words of this kind had, uttered with so great affection, in those most well-disposed young women.

[157] After Communion she would not have one go at once to the exercises of the monastery; but bade some little time be given to enjoying, she teaches what is to be done after it, praising, and giving thanks to so great a guest, whom they had received within their breast; and to exciting amorous affections, and commending to him the necessities, both proper to each one and public of the whole Church: and she said this was the time, in which it was to be learned from God, how he is to be served according to his will: but he who has Jesus for teacher, needs no other books or magisterium. That time is the most precious of all that we have, and the most opportune for dealing with God, and giving him the occasion of purging, illuminating, sanctifying our souls, and satisfying their appetite: nor can any more efficacious means of acquiring perfection be devised. These and other like precepts she gave to her own for holy Communion, and she had received divinely the grace of seeing Jesus within the breasts of the Sisters under various forms, and she sees Jesus within the breasts of those communicating. now as an infant, now as a boy of twelve years, or a man of thirty or thirty-three years: in others she saw him suffering, or crucified, according to the thoughts, desires, perfection, and capacity of each Religious. There was when being in the company of others, she turned her eyes upon all, and afterward said to a certain companion of hers; O how great a love I feel toward all the Sisters, considering them as guardians of the most holy Sacrament, which they so often receive, and bear hidden within themselves. On a certain Easter day, sitting at table in the refectory, she had a countenance so cheerful and joyous, that she seemed to flow with gladness: which a certain Novice of hers who ministered to her noticing, confidently coming asked, whence that gladness proceeded. But she answered, From the beauty of the divine presence: for I see Jesus resting in the breasts of all the Sisters. To her further asking in what form; she replied, In all I see him raised again and glorious, such as today the Church represents him. And this said she gave up the dinner, and rapt into ecstasy so remained a while, instituting a devout colloquy with Jesus.

CHAPTER XV.

Of the remarkable charity of the Saint toward the neighbor and her zeal for the salvation of souls; likewise toward the Novices, Lay-sisters, and the sick.

Chap. XLIX

[158] The greatest in this handmaid of God was the love of charity toward the neighbor, and zeal for his salvation: Burning with great zeal for souls, and therefore she willingly conferred all the strengths of body and mind on his corporal or spiritual help; to such a degree that for that cause she was prepared to be deprived of every advantage, and to undergo any labor: but she said that she loved the neighbor, because he had been made to the image of God, and Jesus loved him and had redeemed him with his blood. But that I may pass over those things, which she did in her childish age and outside the monastery; in Religion she so zealed the salvation of souls, that she said she in a manner envied the little birds of the air, which can fly wherever they will: because without prejudice to her profession she would have wished to fly through the whole world to convert souls; and sometimes she said: I would wish to be able to go to the infidels even into the Indies, and to take those little sons of the Indians, and teach them the principles of our faith, that Jesus might have those souls, and they might possess Jesus: and so great was this desire, she kindles it also in others: that even sleeping and dreaming she spoke of the conversion of the Indians. When therefore at table she heard read aloud letters and relations from the Indies or Japan, and that some Fathers of the Society of Jesus had been martyred for Jesus; she seemed to melt, and to be wholly kindled and inflamed with the desire of being in those parts, and of cooperating in the conversion of souls, and of exposing her life to martyrdom for the love of God and of them. But hearing read in the Novitiate the Life of S. Francis Xavier, and how many souls of those infidels he had converted to God and baptized, she said: Let us too ask for some of those souls, and for it let us offer whatever we shall do today: nay let us ask as many souls, as we shall move steps, or words we shall pronounce during the divine Office, or as often as in washing our hands we shall plunge them in water, or sewing draw the needle through the stitches: and in this manner she sharpened the zeal of her daughters.

[159] She said once, If our Lord had asked me, as he asked S. Thomas Aquinas, what reward I would ask; I would have answered, she complains that she contributes little to their salvation, The salvation of souls. Nor almost, so to speak, did an hour pass, in which she did not say some word, to indicate that her most ardent desire. She was once found weeping profusely: and being asked the cause of her tears, she answered, Because I seem to myself to be idle, and to do nothing for the service of God and the salvation of souls. She often said, with S. Catherine of Siena, that Jesus complained, that he had no one who opposing himself to his wrath would pray for sinners: and she added, We shall have to render account to God of so many souls which now burn in hell: for if I and you had been fervent to pray for them, and to offer the blood of Jesus Christ, commending them instantly to God; God perhaps would have been appeased toward them, nor would they now be in those torments. She said also, that if it were the will of God, prepared to suffer anything for it: she would willingly for the salvation of souls remain in hell, provided there she did not hate God nor blaspheme him. But this zeal was born in her from this, that Jesus often showed her the beauty of a soul, which is in the state of grace; and the deformity of that, which is in mortal sin: and therefore she mourned and deplored the offenses of God, and ordinarily prayed for the salvation of souls and the conversion of sinners. Often also in her raptures she supplicated God, that to that end she might be permitted to suffer torments, sorrows, infirmities: nor that she was rarely wont to be heard, appeared from the conversion of those sinners, for whom she had prayed. Her Confessor once commended to her two of this kind, and she for several months offered for them her prayers and penances: but afterward the Confessor said to Sister Evangelista, that the prayers of Sister Mary Magdalene had been heard, because those two had been converted, and brought back to good fruit.

[160] It would have been grateful and pleasing to her, to be deprived of all grace and spiritual taste and divine gifts, for the help of souls and the conversion of sinners, and to lack any good whatsoever. provided (as she said) there were left her the grace of loving God and honoring him, and serving him and helping souls. But on one occasion in an excess of mind she said; Lord, if thou wilt deign to grant me the souls which I ask of thee; I will say also that I am prepared, not to come to the glory and felicity which thou hast prepared for me. But to her Sisters she said; Let us not be conquered by seculars: who knows whether many souls have not remained without conversion, because we were not diligent and fervent in praying for them? she fervently prays to the same end, Nor indeed shall we have to render account only of evil works; but also of the good, which we could have done and neglected. Often she inculcated to her Novices, that they should offer to God the blood of Christ for sinners: and it seemed little to her, to do this fifty times in one day. She sometimes rose at midnight, and then before the most holy Sacrament giving free rein to her tears, she asked the conversion of sinners: and because she knew, that in the time of Carnival God is more grievously offended by sinners in the world than at other times; she then commanded each of the Novices to take the discipline, and to recite the seven penitential Psalms. and she scourges herself, But since she was wont at night to rouse the Nuns to Matins, on the night of that very Fat Thursday (as they call it), the Florentines name the day of Berlingaccio, a pact being made with some other Sisters, instead of the little bell to be rung at the fixed hour, she went round with them the whole convent and all the cells, scourging herself for sinners. But as she daily devised new and new means for their conversion, so she also taught them to others.

[161] In Lent, when harlots are wont to be brought to hear the sermon of Magdalene, she most solicitously commended them to the prayers of the Nuns, namely for harlots, and said, I commend to you my sisters. But one asking, what sisters she meant, and hearing this; she marveled at her great humility, who although she had a soul so pure, numbered herself among harlots. But for them and others like them she undertook most rigid penances; and burned her flesh with burning wax, which she made drip from a three-pound candle, so that drops of wax mixed with blood remained in her very tunic. She often wore for them a hair-shirt, passed the night wakeful in prayer, pressed her members with pincers until blood broke forth, in diverse ways torturing herself for them. scourged herself with an iron chain: and because in such an act she shed copious blood, lest it falling on the ground could be noted, she either spread the pavement with a sky-blue cloth, or washed it with water; yet her inner little tunics remained bloodied. Taking once the Crucifix into her hands, she said: Thou Lord, didst will to die on the cross, and to give all thy blood to sinners: I too, my God, would wish likewise to pour out mine and be deprived of life, that they might be converted. In a certain rapture she once showed that she saw a Priest, she obtains the conversion of a wicked Priest: led far from the way of salvation: and she prayed so greatly for him, that she quickly merited to see him in a better state: and she began also to pray for other Priests, whom equally with him she saw stained with sins, saying, O Lord, if those who are the light of the world, dwell in darkness, how much more other creatures? If those who are the salt of the earth, become insipid, how shall they, O my Jesus, be able to season others? how shall they show them the way of coming to thee, if they themselves walk by the contrary road? And so instantly she supplicated, that she showed also that she saw these brought back to penance. she prays for the Church and for the Pope. Finally with great zeal she often commended the whole holy Church, and its head the supreme Pontiff, and was wont ordinarily in her raptures to remember him. And on one occasion on the feast of Pentecost suffering an ecstasy, she asked a certain Sister there present, whether that day she had commended the supreme Pontiff and the Church to the Lord. But she denying it, with astonishment and great zeal she said, An excellent spouse indeed, who does not daily pray for the Church of God: adding also other things, which rendered her sufficiently pricked.

CHAP. L

[162] But that zeal of charity, which toward strangers was so fervent, much more wonderfully fervored at home toward the Mothers and Sisters of her monastery, Bidden divinely to be thirsty for the exercises of charity, to all of whom she strove without distinction of persons to be an edification, help, and solace: whence she was commonly called the Mother of charity, and the Charity of the monastery: and that charity was pure and sincere, without regard of any own advantage; since in them she considered not persons, but souls: whence she called her daughters by almost no other name than Souls. In the year 1593 on the XXIV day of August in a rapture, she received certain Rules to be observed from Jesus, one of which bade, that she should be thirsty like the stag for the waters, to exercise charity toward his members, that is rational creatures; and should make no more account of the weakness and fatigue of her body, than of the mud which is trampled by the feet. This rule she observed so rigidly, that she was at once the mother and the common handmaid of the whole monastery, in every necessity of any one, corporal or spiritual, whether she were a Nun or a Lay-sister. When some exercise or art was needed in the monastery, and few remained versed in it; she, lest the Community should be deprived of the necessary service, busied herself to learn it. If she saw any Religious afflicted, she from compassion was rapt into ecstasy, and entreated the Mother of God for her. she most eagerly spends it on the tempted or afflicted Sisters, Nay also by others' afflictions she was more affected than by her own: whence as often as she noticed any one, suffering something inwardly or outwardly, when she was infirm; at once forgetting her own sorrow, she girded herself to console and help her.

[163] During the five years of her probation most afflicted, and amid the bitter torments of her last disease, she found nothing more efficacious, for soothing the sense of her own sorrow, than to remember others' afflictions. Often whole nights, raised on her feet she stood, to console the mournful and tempted: and if she found any such fasting, with her own hands she put food to her mouth, and herself took of the same to animate her, as it were the mother and handmaid of all: with sweet words raising her by the glory of Paradise to equanimity, and taking the highest pleasure if she rendered others consoled. But it was needful to take care, lest in her presence there should be discourse of any necessity of the neighbor or of Religion: because she would at once have deprived herself of every advantage that she might accommodate another; and she made more account of succoring the needy, than of spending time in prayer or spiritual tastes. Whence when on a certain occasion she was to do the Exercises of S. Ignatius, she intermitted them; and being asked the cause, she answered, I left God for God; and that to help a Sister

any woman whatsoever to whom some trouble had come. But that she might cover this charity of hers, she would say that she was unfit for prayer, and therefore it behooved her to be occupied in external actions.

[164] Now there were three kinds of persons toward whom her more abundant charity shone forth: especially toward the Novices, namely Novices, Lay-Sisters, and the infirm. To the Novices she was like a beloved mother, who embraces her dear offspring with visceral love, as though she herself had borne each one; and to those running back to her in their temptations and tribulations, the sign of the holy Cross being impressed upon their breast, she very often delivered them. Among these one, who in the world had been poor, feared to be excluded from the reward of voluntary poverty, because she had relinquished nothing, and saw herself provided with all necessaries. But she herself said to her: As often as you shall be assailed by such a thought, protest before God that, if you had possessed all the treasures of the world, or had been an Empress, you would have renounced absolutely all things for His love; adding that she should thereafter return to her, when the same thought recurred. to console them, She returned I know not how often, but the last time found her praying; and she, rising, the Cross being made over her breast, dispelled the temptation.

[165] For the twelve years in which she was Instructress and Mistress of the Younger ones and of the Novices, she trained those daughters of hers with incredible zeal and charity, sparing no labor; but when she was Superior, and knew that about the more solemn feasts she suffered more frequent and more lasting raptures, anticipating them, she distributed among her subjects various offices, especially in aid of the Novices and the infirm, to be performed at fixed hours; but when the hour drew near, even in her rapture she remembered them, especially when they were sick: and took care that what she had ordered should be carried into execution. If it happened that some Novice fell ill, she rendered them attentions so great and so assiduous, that even those who had recently come from their father's house, and from the arms (so to speak) and embraces of their mothers, would say that these were far greater and tenderer than they could have experienced there. She was present by night most vigilantly; and, if she heard even the least sigh, raised to her feet she ran back to the bed of the sick one: she even put food into her mouth with her own hands, with such alacrity of countenance that she seemed to be receiving, not rendering, a service. Never did any word issue from her mouth to the prejudice of her neighbor; but she always excused others' failings and imperfections, especially before the Novices, that she might accustom them to do the same; and she would say that one's neighbor, if brought into discourse, is as easily hurt as glass is broken if struck. She never omitted any work of charity which she believed to be in her power; and she reckoned that day lost in which she had not exercised toward someone that same virtue, with which she seemed unable to be sated.

[166] The services which she rendered to the Lay-Sisters about their offices and in their company likewise to the Lay-Sisters, lightening their labors, surpass number: for she would fatigue her body, and do alone as much as four Lay-Sisters, or even more. For six continuous years she helped one Lay-Sister by night to knead bread; and she herself rose first from sleep, and began the work; and, as though she herself had been one of the Lay-Sisters, she carried the made bread to the boards, and with great labor placed it in the oven, although she was of a most delicate constitution: and she was almost always with the Lay-Sisters, not only to knead bread, but also at the wash-house and other services. When the linens were to be washed, she carried in the wood, and filled the cauldron; and before the Lay-Sisters, rising by night, she kindled the fire, heated the lye, and began to wash: but by the assiduity of this work one bone in the wrist of her hand was dislocated to her, and turned to the contrary side. At other times by night she performed the services of the Lay-Sisters, and spent five and six hours cleaning their linens, and forestalling the works by night, lest she should seem to be doing it by day: and since she was Instructress of the Novices, she would send them through the house, to seek out soiled linens which she might clean by night. In those offices in which she had companions, she always took to herself those which were of greater labor, washing, scouring, sweeping, drawing water; and she often wished to do all things herself, that she might relieve the others; and it could truly be said that there was none of them whom she did not in some particular thing accommodate, and she drew the others by her example to a like charity. But when by night she helped the Lay-Sisters as they labored, she would admonish them to interrupt the labor and rest between whiles, but she herself briskly continued the work: but being asked to spare herself, she would say that she had ass's flesh, to which labor was profitable, not harmful; and nevertheless she seemed to herself useless and almost idle, saying that one ought not to indulge rest to the little ass, but to keep it day and night laden.

[167] She had undertaken, with one of the Lay-Sisters, the Office of the morning awakener, to be exercised by turns weekly: but it happened that the other fell ill, She performs the morning awakening for 15 years, and Sister Mary Magdalen begged her to let her alone discharge that office; Since, she said, otherwise I do not sleep either: and so for whole fifteen years she went on alone to awaken all the nuns to Matins. If any of the Lay-Sisters showed herself unwilling either that she should do some service, or that she should help her doing it; Do not, she would say, Sister, take from me the merit of this work: let me do this, afterwards you too will do something for me: for it is better if one of us labor for another, than if we do something for ourselves: for laboring for ourselves and our own advantage, we can serve self-love; not equally while we labor for others. But when, because of the other occupations of her office, she could not be present at the labors of the Lay-Sisters, she would say to herself, These poor little ones have labored so much, and she makes the others' beds. I wish that the work being finished they may be able to rest; and she would go and make up their little beds, and sweep out their cells; whence they remained confounded at the excess of so great a charity. But although she conversed so familiarly and meekly among them at the common labors, yet she added to her conversation something of so great gravity and majesty, that they could not from thence take occasion of excessive familiarity; but all so revered her, that in her presence none would have dared to utter an idle word.

[168] Inexplicable, moreover, was the charity which she used toward the infirm, and she seemed to envy the Infirmarians: for she would say that she would discharge no office more willingly, She desires the office of Infirmarian, and therefore she spoke of it with great relish, being heard now and then to say, Would that I were Infirmarian, I could do this or that, and help the dying thus or thus, which now is not permitted me as I would wish, being distracted by the incompatible functions of my office. She herself fell ill at one time and said: Indeed I willingly fulfil God's will: but if He had willed me to be the servant of some infirmary, O how great a grace I should seem to have received! I would render to those sick ones all the services possible to me: for since I see myself neither worthy nor experienced enough to direct souls and to instill into them the knowledge of God, in which I should otherwise be engaged more willingly, that at least I might serve bodies. If any of the Lay-Sisters being sick had to take daily, in mid-winter, before dawn, a prescribed decoction; she would offer herself to carry it to her, the Infirmarians resting meanwhile, and she serves the sick most diligently: lest on that account they should suffer inconvenience and cold. If any was more grievously ill, she was the first to visit her: and being Mistress of the Novices, she went and returned to her so frequently, that it appeared she burned with charity, and had no regard for her own body that she might accommodate her. She foresaw and forestalled the necessities of the infirm, lest by too much care for themselves they should be distressed; and she dealt with the Superiors that they might be provided for. If she knew that anyone lacked something which she herself had, she deprived herself of it willingly that she might yield it to the other; but if she did not have it, she sought it solicitously. When she saw the sick tormented, How I would wish, she would say, to steal away these pains of yours from you! For since I am of a coarser constitution, I should feel them less. But she procured that there should be at hand for them whatever could soothe their torments: and the nuns greatly rejoiced to have her assisting in their sicknesses, because of the solace which they perceived, seeing this Blessed one performing the humbler and baser ministries of the infirmary.

[169] she provides fitting little comforts for the convalescent. She was studious to devise for the convalescent the things that should be to their taste: and if any sweetmeats were offered to her, she immediately remembered them: and license being first asked for them lest they should blush, she brought them to them of her own accord: at other times she cautiously contrived that they themselves should not know whence such delicacies came, lest thanks should be rendered to her on their account. Nay even while still herself sick she deprived herself of many things, offered for her solace or convenience, that she might impart them to others: and that she might induce them to accept, she would show that they did not taste good to her or did not suit her. But it was worthy of admiration, how, holding her mind continually united with God, she could have care of the most minute things, useful to her neighbor: and whenever dismissed from rapture, she was at once wholly transferred to thoughts of this kind. She served at one time a certain Sister, hectic and blind, She serves a blind woman for a whole year: whose name was Charity, for a whole year as a handmaid, sweeping the cell, making the bed, washing the linens, and rendering her other ministries. But when she had come to the end of life, for the whole last ten days and nights she most vigilantly attended her, never putting off her clothes: but being asked by the Prioress why she ministered to her with so singular a care, she answered that Jesus had appeared to her in the form of a poor little one, and had said that if she wished to do a thing pleasing to Him, she should minister to Him in this His spouse. At another time, in the month of December, she ministered for fifteen days and nights to a certain nun, who was called Sister Barbara Bassi, never putting off her clothes, or lying down on a bed, but taking a little sleep upon a chair. she is present for 15 continuous nights to a dying woman: In like manner she ministered to a certain Lay-Sister, Sister Matthea, whose putrefying leg swarmed with worms, and from thence so great a stench was produced, and such an abominable abundance of pus issued, that, lest it should give trouble to the other sick, she had to be kept apart in another chamber: but Sister Mary Magdalen cleansed her sores, drew out the worms and the matter, with such great affection that she even applied her own mouth to the ulcerated abscess, as the sick woman related to the Prioress, she licks a certain one's ulcers. and she herself confessed the same, being interrogated through obedience. Finally, however many other nuns or Lay-Sisters were in her time brought to the infirmary, all experienced her singular charity.

[170] She provides spiritual comforts also: Nor did she render them only corporal services, but also many spiritual ones, comforting them and exhorting them to patience, or reading aloud to them spiritual books: but if through her occupations she could not do this herself, she sent to them either her companions or some Novice. Wherefore each one wished that this handmaid of God might be present and assist her in the hour of her passing; which she did most willingly, reading aloud the Passion to the dying, speaking of God, suggesting various acts of devotion

various ones: but when she herself, lying on the bed of her last infirmity, could no longer approach by herself, she had herself carried to the dying, saying: Since the Bridegroom has not yet come to lead me away, I wish to be present at least to others whom He comes to take to Himself. She remained with the bodies of the dead until they should be committed to burial; and praying for them almost always, she was rapt into ecstasy, as has been said: and when she saw that their souls were in Purgatory, she suffers many things for the dead, she offered herself to suffer something for their deliverance. But this often befell her, and she felt her flesh as it were lacerated by dogs, or gnawed by serpents; and she fasted for them, performing disciplines and other penances. She saw also the pains which they suffered, and the faults by which they had merited them; but afterwards she saw them go forth free and be borne into heaven, and their glory there, and the virtues by which they had won it for themselves. Nor did she only thus see the souls of her own nuns, but also often those of kinsfolk and other persons, who were commended to her prayers.

CHAPTER XVI.

A certain Morning exercise of the Saint, with the oblation of herself, and five petitions to be made for Religious Orders.

CAP. LI, CAP. LII

[171] How great a purity of conscience was present to this handmaid of God, I could testify with most ample words, The author as Confessor testifies to the purity of her conscience. as one who very often treated with her concerning the same, and for three continuous years was her extraordinary confessor, while as Rector I governed the Florentine College: besides that D. Francis Benvenutus, who was then Governor and Confessor of the monastery, and the Prioress of the same time, Mother Evangelista Jucundi, to whom Magdalen referred all her actions out of obedience, conferred with me about all things that befell her. That, however, the purity of that mind may appear more, and in how great a light she saw and as it were anatomized all her thoughts, affections, words, actions and intentions, I shall here set down the examination of conscience, which in the year 1592 on the 6th day of April she made in rapture; whence the prudent Reader may be able of himself to estimate the rest. But Puccini had already done this before: from whom we gave that to be read at num. 31 and following. The Chapter which then here follows, on the Rules of living, given to her in rapture on the 24th of August in the year 1593, we exhibited there at num. 27. I pass therefore to the Morning Exercise related by Puccini in part 2 chap. 16, and here for brevity's sake omitted.

CAP. LIII

[172] Out of the ardent desire by which Sister Mary Magdalen was held, that she might more and more be enkindled with divine love, and advance toward the perfection of the religious life, she composed for herself and noted down a spiritual exercise, which every morning she recited to the divine Majesty with inexplicable affection. From which, because the reader will be able to take no small advantage, She composes for herself a morning exercise, it has pleased to insert it here, with the same simplicity with which she wrote it, and it is of this kind.

[173] First, signing yourself three times, you shall say; Blessed be the holy Trinity etc.; then you shall make an examination of conscience, which beginning from the adoration of the Holy Trinity offering the blood of the Word. Afterward you shall adore the eternal Father, and shall confess Him to be God, offering yourself by such confession to give Him life and blood. Likewise adoring the Word and the Holy Spirit you shall do the same, praying each one of the three Persons that They may be willing to complete in you Their divine will. Afterward you shall adore the Word incarnate, confessing Him to be wholly God and wholly man, and offering life and blood to be furnished for such confession and truth. Afterward you shall adore the unity of the most holy Trinity, with an act of reverence, making the same oblation of yourself. After this you shall renew your Profession, with as great purity and simplicity of affection as you can, promising moreover that you will be a perfect observer of your Rule and Constitutions. Finally you shall consecrate yourself to the most holy Trinity, with the oblation of herself, making a perfect oblation and holocaust of yourself; and committing all thoughts, intentions, words and works, exterior and interior, to the divine purity; and praying it that it may perfectly fulfil in you its divine and lovable purpose, for which it created you; and called you to the more perfect state of Religion.

[174] she rejoices in the infinity of God, Then you shall reflect upon yourself, knowing yourself to be nothing: and lifting up afterward your mind to God, you shall rejoice in His infinite perfections, and that He alone is inscrutable, nor intelligible or comprehensible by any creature; rejoicing that all creatures, which are in heaven and on earth, and also whatever exists, glorify, praise, and magnify Him: rejoicing also in His infinity; and that creatures, doing as much as they can, do nothing comparable to His greatness; and that He is God such as He is. Knowing moreover Him to be the highest good, infinitely lovable through Himself, you shall desire to love Him with that perfection with which all the Blessed love Him; she desires to love Him most perfectly, and with that with which all creatures and the Blessed together have loved, do love, and will eternally love Him; nay even with that divine perfection with which He loves Himself, has loved, and will eternally love: and giving thanks to His divine Majesty, that by loving Himself He supplies the debt by which we ourselves are bound. But again adoring the most holy Trinity, you shall offer to it all its perfections; then the perfection, the fulness of grace, and the merits of the Word incarnate, of the Virgin Mother of God, and of all the Blessed and Elect; desiring to be able to suffer and to do whatever all creatures shall suffer and do, unto His glory and honor: desiring also that throughout the whole time of your life, and namely on this present day, you may be able to exalt, praise, magnify, and honor Him, as much as all creatures and all the Blessed together exalt, praise, magnify, and honor Him: and as much as He Himself does by an act of love.

[175] Again adoring the most holy Trinity, with an act of love as intense as you possibly can, she gives thanks for benefits, you shall give thanks to His divine Majesty, for the good which He possesses; rejoicing in it and being well pleased with yourself in it: and in the same manner you shall give Him thanks for the grace conferred on the humanity of the Word, on the most blessed Virgin Mary and on all the Saints, and which all the Elect are to receive, and which He has heretofore granted them and will grant in the future. Afterward you shall give Him thanks, because He created you to His image and likeness, redeemed you with the blood of His Only-begotten, espoused and consecrated you to Himself, and that He gives Himself to you daily, and for all the grace and communication of Himself with which He continually expends Himself on you, reflecting it back upon Him and thence rejoicing, not because you see yourself endowed and enriched with such great gifts, but because by these means you will have greater faculty of serving Him and honoring Him, offering the Word incarnate with His blood to the eternal Father, in thanksgiving for so great a mercy. But here you shall kindle in yourself a fervor of spirit, and a desire of uniting yourself to this most lovable God, whom you have known and do know to be so great and so immense; knowing and believing with living faith, that through His infinite power and liberality He wishes to unite Himself to the creature; and from the opposite side beholding your own vileness, you shall be humbled in yourself.

[176] she asks to fulfil His will, Afterward you shall turn to the eternal Father and shall pray Him, that He may be willing to give you His divine Word; and when He shall have given Him to you, you shall enclose Him in your heart, and there shall let yourself go to Him in His union, into the union of that act, by which He let go His soul on the cross, namely when He expired. And being thus clothed with the Word itself, you shall resign your will into the hands of the eternal Father, saying, Thy will be done; and that in the union of that resignation, which the Word exercised in the garden. Then you shall pray that He may grant to you and confirm in you His eternal will, offering yourself to Him as a daughter; then from the Word you shall ask love, offering yourself to Him as a spouse; and from the Holy Spirit humility, offering yourself to Him as a disciple. Afterward you shall offer the Word, and yourself in the Word, to the eternal Father with all His divine perfections, with soul and humanity, and she offers herself again to God. with thoughts, words and works, together with the little bundle of myrrh of His Passion and with His precious blood; intending to make this oblation in the divine temple, that is the heart of the Word itself, into the union of that oblation which He made upon the earth conversing with us. But this oblation you shall make for the whole triumphant, militant, and suffering Church; desiring to offer this victim with greater affection than ever it was offered, or is to be offered hereafter by all creatures. And because the eternal Father is vehemently well pleased with Himself in that oblation, in this very complacency of His you shall rest; and there you shall take up the cross together with the Word, intending to proceed, following Him even unto death.

[177] she makes 9 protestations These things being done, you shall make, before God, your father, spouse, and master, the following protestations.

First, of choosing the highest humility.

II. Of adoring and confessing the unity of the most holy Trinity for those who do not adore it.

III. Of exalting poverty in all things.

IV. Of favoring as much as you can the afflicted and tribulated.

V. Of building all works, exterior and interior, in the wounds of Christ.

VI. Of presenting yourself a refuge of all the imperfections which are committed in the dwelling of Mary.

VII. Of removing yourself from every worldly thing, nay even from yourself, as far as heaven is distant from earth.

VIII. Of rejoicing in contempt and confusion, as God rejoices in Himself.

IX. Of rejoicing that you are from God and of poverty of spirit: and rather of suffering all extremes whatsoever, than of hindering your neighbor that he may not enjoy God.

X. Of condoling with God for the offenses done to His divine Majesty.

[178] she turns to the Mother of God, This exercise being finished, with your God you shall go to the most holy Virgin, and shall adore her with that adoration which befits her: then you shall pray her, that she may make you together with her mother, daughter, and spouse of the great God: a mother, by means of the conformity and uniformity of your will with the will of God; a daughter, through pure and right love; a spouse, through fidelity in observing the promises made to Him. You shall offer afterward to her her whole dwelling (she understood the monastery), praying that she may guard it with that love with which she guards the Word incarnate, and her own purity and virginity; and finally you shall make to her this protestation, saying; Most pure Mother, my most lovable Mother, I protest that I would rather be in hell, than not always be zealous for observance and perfection, both in myself and in your whole dwelling; that is, in all your daughters, who are now in it, or shall be in the future: and you shall say three times the Angelic Salutation, in whatever place it shall please you. Afterward you shall offer yourself to your guardian Angel, praying

that he may always guard you: the guardian Angel and the Saints. and you shall protest to him, that you wish to correspond to the interior inspirations and divine illuminations. Finally to your devout Saints, and to the whole heavenly Jerusalem you shall protest, that you wish to honor and reverence their feasts and relics, and above all to imitate their solid and true virtues.

[179] The holy Mother was in her wonted manner in ecstasy, when God signified to her, that in every Religious Order five petitions ought to be made to His divine Majesty, that in them observance might always persevere in vigor, For preserving observance in Religion she learns and that they might not fall away from the first institute of their religious Rule. She began therefore in this her rapture with an affectionate exclamation to speak thus: O sweet Jesus, my spouse, how deformed I see today the ancient beauty of religious observance! how relaxed I see the firmness of those three knots, with which the religious soul is strictly bound together with Thee! — Ah! how greatly has obedience failed! how has poverty been made a thing of horror! in how little price is held that beautiful gem of chastity! — Rightly of Thy goodness Thou makest me understand the five petitions, which are to be made to Thee for the conservation of true observance in Religious Orders.

I. That in Religion charity and union with Thee may always be preserved, the five petitions to be made, O my God! and with our neighbor.

II. That in it the vow of holy obedience may always be perfectly observed.

III. That Thou mayest grant, my God, to every Religious Order such a Superior, as may be a man (as is said of David) after Thy heart, that the simplicity of holy observance may not fail under him.

IV. That the rigid observation of holy poverty may remain in its perfection.

V. That continually there may be asked of Thee, O my sweet Bridegroom, the grace by which all Religious, who come to Thy service, may in a clear light understand and perfectly comprehend, of how great moment is the abnegation of one's own will, and the observation even of every least Rule.

[180] most necessary. O how necessary it is, my God, that these things be asked of Thee! how necessary also it is, that these graces be granted by Thee to Thy holy dwellings, that Thy divine service may persevere in vigor. — But unless they be sought from Thee with pure affection and solicitous anxiety, Thou wilt not grant them: no, no — I will therefore make these petitions, my God, in the name of all, that Thou mayest impart these so precious gifts to Thy souls — But woe is me! that in their hearts there is not found a fitting disposition to receive them, but every gift finds its impediment whereby it is less communicated — If Thou wilt infuse, O Word, into religious souls Thy charity and union, somewhat there reigns the proper will, and it is not wholly remitted into obedience, whence it comes that the communication of so excellent a gift is intercepted. — If Thou wilt infuse obedience, Ah! how much it hinders, not to believe that God speaks and works in Superiors. — Human respect is the cause, why sometimes Superiors are not chosen after the heart of God and the illumination of the Holy Spirit. — One's own sensuality opposes itself to regular observance. — Would that all, before they come to Religion, would consider to what the Religious binds himself: and of how great import it is to observe what is promised. If this were done, O how well would be observed the abnegation of oneself and the rigor of the Rule! When she had said these things, with the greatest ardor and religious zeal, she returned to her senses and awoke from rapture.

CHAPTER XVII.

On the profound humility of St. Mary Magdalen.

Cap. LIV

[181] Among the many Christian virtues, which rendered this holy Virgin pleasing to God and lovable to men, was a most profound humility, Most humbly feeling concerning herself in dealing with God and creatures, which she demonstrated in her every manner of speaking and treating. For indeed, feeling most lowly concerning herself, she believed herself to be the most vile, most abject, and most ignorant of the whole monastery, and the greatest sinner of the world; so much so that she would say she wondered that God and the Angels and the Saints tolerated her upon the earth: whence also she feared lest this earth should yawn open and swallow her alive: and she often said to a certain familiar of hers: What would you say, if you now saw the earth open, and me swallowed up by it? And this she said not for ceremony, but out of a true sense of humility. As often therefore as she saw the Mother Prioress, she trembled with fear lest she should be expelled from the monastery, she esteems herself more imperfect than the rest: and it should be said to her: Begone from this holy place, because thou art unworthy to remain in the fellowship of so many Spouses of Christ. And when she was summoned by the Superior, she immediately prostrated herself at her knees, expecting to be corrected and reproved for some failing of hers. She feared also to go into the Choir with the others to recite the divine Office, esteeming herself unworthy to stand in the sight of God, to praise His divine Majesty, in the society of those Mothers and Sisters, all of whom she reputed holy: and she so extolled their virtues, both of the living and of the dead, that she instilled into all a great opinion concerning them; and then reflecting her mind upon herself, she humbled herself in comparison with them, as iniquitous and full of failings and sins: and she always exaggerated her own imperfections and faults; nor did there seem to be any failing in creatures, which was not found in herself; and therefore she did not think herself to deserve to appear among the others.

[182] she recognizes her faults in a vision, Entering the Choir she trembled, and would say: A great miracle indeed, that I should have to appear before that supreme purity. And sometimes she seemed to hear a voice saying: Let iniquity be taken from the midst of the holy ones, for it hinders that their prayers may not enter as incense into the sight of God. But in the Choir she stood with much submission and downcast eyes, and thought that the others could then recall her failings, and recognize her exceeding unworthiness. In a certain rapture of two hours God showed her all the faults and failings, even the very lightest, committed in her whole life, and she broke forth into lamentation, saying: Willingly would I go to hell, if by this I could bring it about that I had not offended Thee, my God. She acknowledged herself most obliged to the Sisters, and she believes that in the world she would have been the worst. who had received her into the monastery: and she was sometimes seen secretly to kiss the ground, which they had trodden with their feet: but if she had seen in them some failing, she would immediately have excused it or said, I would have done worse. Being asked to pray for some sinner she would answer: I pray for others, but God forbid that I should be worse than they. At another time with humility she would say, If God should take His hand from me, there would be no sin so grave and so enormous that I would not commit it. She kissed the walls of the monastery saying, If I had remained outside these walls in the world, I would have committed such crimes, that I should have had to die by the hand of the executioner; therefore deservedly I kiss them. But she so greatly exaggerated her failings, that one who had not known her would have esteemed her a degenerate and dissolute Religious.

[183] That she may lessen a Novice's opinion of her, In the year 1602 there entered that monastery a noble girl, of nineteen years: who, as she was most excellent, judicious and prudent, quickly recognized the singular goodness, sanctity, and perfection of her Mistress; and she vehemently loved and esteemed her. Which Sister Mary Magdalen perceiving, she sought an occasion to take from her this opinion concerning herself, and to give credence to her faults and failings. Therefore she asked of the Prioress the faculty of manifesting to that Novice, for her own confusion, the temptations which she had suffered in the time of her five-year probation: but this faculty was then denied her. Some days afterward, stimulated by the same desire, with the leave of the Confessor she proposed the same to the Father Governor and Confessor, who gave the power of doing this. Therefore finding the aforesaid Novice, in a place remote from frequented places, with profound humility she prostrated herself on her knees before her; and bursting into weeping, groans, and sighs, she began to speak thus: I desire, Sister, that you understand what kind of Mistress you have; that there may accrue to you merit from the obedience, which for my office you owe me, of whatever sort indeed I am; and which I pray you may continue to render me, not attending to the things which I am now about to say to you.

[184] she narrates to her her past temptations, Know therefore, that I was the scandal and stumbling-block of this holy Religious Order: and leading her apart, she began to enumerate, as most grievous faults, all the temptations she had suffered: and because, for example, she had been assailed by thoughts of gluttony, she would call herself gluttonous, and yet she had been esteemed to fast on bread and water: but because it had been suggested to her, that she should take something away, she named herself thievish; and so concerning other temptations of infidelity, pride, sensuality, apostasy, and despair; always weeping profusely, as if these had been not temptations, but true and real sins: and she added, If I had remained in the world, as if true faults: most certainly, on account of so many enormous crimes which I committed, I would have ended my life by the hand of justice; and if I had been in some monastery, in which so great a charity does not flourish, I would have been shut up in prison for the rest of my life: but these holy Sisters and Mothers, having compassion on me, tolerated me with such great patience. O how greatly to each one of them on this account am I obliged! O how great a mercy from them have I obtained! But because on some occasion she had concealed the truth, and out of virtue had kept silent; she would say that she had been an impostor and a liar; often repeating, See, Sister, what kind of Mistress you have; pray God for me, that He may show me mercy; and may not thrust me into the hell, which I should deserve. And she stood all trembling and fearful, as if in reality she were guilty of all the most grievous crimes whatsoever.

[185] At these things the Novice, stupefied, thought, that, she nevertheless even from this esteeming the Saint, if she was then a great sinner, God through His mercy and on account of this act which she was doing, was about to make her a great Saint: for so great was the contrition, that it provoked the Novice also to tears. And she indeed was then troubled, and so seriously apprehended the things said to her for grave faults, that she almost believed they had truly been committed by her, and that from these she had passed to that sanctity which she now admired in her. But God willed that this Novice should understand, that this had been an excess of humility. And so, to her feeling herself moved with a vehement disquiet, He inspired her to go to the Choir, and to prostrate herself before the most holy Sacrament, as she did and said: Lord, whatever this woman may have been, now certainly she is a singular handmaid of Thy Majesty; and I will always hold and reverence her for such. But to her saying this all the interior disquiet vanished, and as if a cloud being dispelled she comprehended, that the Mistress

had therefore only thus humbled herself, that she might be believed by her to be a great sinner. But afterward, dealing with the other Religious, she continues to venerate her, she understood that she had in truth had temptations of this kind, but had carried off a glorious victory over all of them; whence the former esteem so grew in her, that as often as she saw the holy Mother, she held her in reverence as a sacred thing. She meanwhile, supposing that she had persuaded the Novice, would often say to her: Remember me, Sister, for you know my necessity: but if there came to her memory anything of her failings which she had not explained, suddenly humbling herself before her she exposed that also. Often too, laboring beside her, and moved by a great affection of contrition, she would say: You know, Sister, how many sins I have committed: pray God that He may have mercy on me, and exercise this charity toward me. The Novice had always dissembled, as though she had believed all things; and at last she perceives that she had not sinned at all. but at length, wishing to convince her, she once answered: For God to be offended an evil will is needed. But she, not at all wavering; Ah! she said, that no: because my heart has always desired to honor God, although I find that I have offended Him: I have also always loved Jesus, because He has conferred every good in me. And so the Saint was compelled to confess what was really in the matter.

[186] At another time she told her fault, that she had eaten without leave, She herself apprehends the very lightest matter as grave: accusing herself as sensual and gluttonous: but afterward it was learned, that, dividing a mass of pine-kernels candied with sugar, to be distributed to others, two kernels having fallen into her lap she had put into her mouth and eaten, and this she reckoned a most grievous error. But if the talk was of transgressions of the Rules and of imperfections and failings; the holy Mother spoke as though she had had them all in the highest degree. And yet, when at one time she had asked one of the Sisters, that, if she loved her, she would tell her whatever failings she had noted in her; and she kept her eyes diligently fixed upon her, in the refectory and in all places and exercises where she could see her; she could not, however, note even the least failing in her, she desires to hear her failings; or hear from her mouth any idle word; since on the contrary she instilled devotion into whoever saw and heard her, and added spurs to virtue. Often too on her knees she begged the Sisters, that they would indicate to her her failings; and when now and then some, to give her this satisfaction, reproved something, which however was remote from fault; she, as though truly guilty in it, believed them, and humbled herself vehemently, and imputed to her own scanty light that she did not perceive the failing.

[187] But she so sincerely believed herself a great sinner, she truly believes herself a great sinner. that when near death, after receiving the holy Oil, she said that she believed God was taking her from the world, that He might not be compelled to send upon her some great scourge on account of her sins. But being asked by one of her daughters, how she could feel so abjectly concerning herself, on whom God had conferred so many and so singular gifts; she answered her, I wonder at your scanty capacity in this: know therefore, that unless God had prevented me with so many favors, and so preserved me, I should have precipitated myself into all the most grievous crimes by which His Majesty can be offended. For you He has not done so, because you obey His voice, and serve Him without these special gifts; and therefore I am more miserable than all of you. But when she said that she feared lest the earth should swallow her up; and those Mothers asked, whether she truly felt thus; she would answer, Truly so, and deservedly: for if I have not done the sins which take away the grace of God, therefore I have not done them because God took from me the occasion of them and restrained me: but if others had had the same benefits and means of working well which I have, they would not have offended Him, but would have honored Him much more than I. And saying this she would begin on bended knees with great humility to accuse herself of her past temptations, and concluding she would say: See, whether I ought not deservedly to feel thus.

[188] Sometimes she bade one of the Novices tell her her failings: she commands herself to be scourged by her novices: and afterward kneeling she kissed her feet, and begged her to trample her mouth, or to give her the discipline: sometimes too she enjoined this on them under obedience, and afterward imposed silence. But often when she had herself scourged by the Novices, she would say to them, Strike hard, lest the demon laugh. On a certain night also, calling one of the Lay-Sisters; Come, she said, that you may render obedience to Jesus: and she bade herself be scourged by her for half an hour with little iron chains, again and again admonishing her to strike vigorously. When she was Mistress of the Younger ones, on a certain occasion she prostrated herself supine on the ground, and wished that each of them should strike her mouth with her shoe: which moved them all to tears, the example of so great a humility being seen. For some space of time she made it a custom and she daily tells her faults to another. to go to a certain Novice daily, and humbling herself before her to tell the fault of her failings, and she received the penance imposed on her by her. For nine continuous years also she humbled herself to a certain more familiar companion, accusing herself of those actions in which she reckoned some failing had lurked (although she confesses that she could recognize none) and she begged pardon of her, and asked penance; and in particular she would say, that she suffered many temptations: wherefore, if she loved her and wished to help her, it was necessary that she should give her the discipline, and mortify her with sharp words. And she wished, even unto death, to have someone, to whom she might accuse herself of her errors, and by whom she might be admonished and humbled. But if she heard any saying, the Crucified suffices me; she herself would subjoin, With difficulty am I brought to the Crucified, unless I humble myself to creatures.

[189] Being asked at one time by one of the Sisters, whether so many graces received from God had never given her occasion of any vain complacency, She confesses that she is not tempted by vainglory, she answered; Do you not know that no one ought to glory in that which is not his own? How then do you wish, that, in the things which are given by God, I should be complacent in myself, since these are God's? At another time, when Sister Mary Pacifica was reading aloud to her some of her raptures and notices divinely granted, that she might recognize whether anything had been erred in the writing, she asked her, whether hearing such things she felt any motion of pride. To whom she said, No more from that which you have read to me, than if you had read me any other book whatsoever: only I recognize that I had within me such sentiments as you read. yet she burns the things written about herself. At another time, when there had come into her hands some quires, in which the aforesaid Sister had written some things pertaining to her life, she burned them all: wherefore being gravely reproved by the Mother Prioress, she humbled herself, not only before her, but also before her who had written them. But being asked, whether she had done this, because she had felt in herself a motion of pride or vainglory; she answered no: but, because she had no mandate of obedience by which she was forbidden to do it, she reckoned it of her obligation what she did, the example of another spiritual person being adduced who had done the same. But when the Confessor understood this, under obedience he provided that she should no longer do any such thing: and so she touched nothing further of these matters.

CHAPTER XVIII.

Other examples and documents of humility, left by the Saint.

[190] Not only did she not seek offices in Religion, but she reputed herself unworthy of them, and wept when they were imposed on her, She would willingly have been without a voice in Chapter; and so by words and examples she taught humility. To that end she once asked a certain Novice, whether she would willingly be a nun, so as not to have a voice in Chapter. And when she had answered, no, because she wished to be a nun like the others; the holy Mother subjoined, But I would willingly be in that humble and abject grade: nay even my place and voice I would willingly yield to another, whom I should believe would use them better. Moreover she concealed her virtues, pretending that she did all things, not through an act of virtue, but out of a natural habit: and she delighted in the examples of those Saints, who in Convents and Communities had led a hidden life, or had made themselves to be held for fools, and she would have wished, if she could, to imitate them. Nor only, when she was present to her natural senses, but also in rapture, she desires to lead an altogether hidden life: she often asked this grace of God, that she might be allowed to lie hidden from creatures, and she did not wish the gifts which He bestowed on her to be made manifest: and unless God had published the manner in which He dealt with her, she herself would never have divulged anything of her internal matters. Wherefore it vehemently displeased her, that she was beheld rapt into ecstasy: and when she began to return from it to her senses, the Mother Prioress was wont to send away the nuns present, that she might consult her modesty and bashfulness.

[191] When she did some virtuous act with her Novices, she ordinarily imposed silence on them. she deprecates the knowledge of future things: She did not wish to know future things, and in her raptures she would say, Lord, keep them to Thyself, and do not make me conscious of them. But if God nevertheless revealed them to her, yet speaking with seculars, she signified by no indication that she knew any such thing. In the time in which she went unshod, if secular girls came to the monastery on trial, she put on shoes without soles that her feet might not be seen bare. If she was required to form the sign of the Cross over a sick woman, or was bidden by the Prioress to pray for the affairs of the monastery or some external person, she almost always took to herself a companion who should do it with her, lest forsooth a miracle should be ascribed to her if any happened. So humbly did she feel concerning herself, that it seemed to her she did nothing rightly: she tries to cover her virtues; and therefore after every action she begged that the failings, which she perchance had committed in it, might be indulged her by God. But out of this fear, which always accompanied her in working, she would turn to whoever was present, even a Novice (if no others were present) saying, Does it seem, Sisters, that I have done well? I beseech you, indicate it to me. And when some answered, that it seemed to her some imperfection could have lurked in such an action; she immediately believed it, and inclined her head as guilty; and this even in works most laudable and perfect, such as the nuns knew very well they were; but, for the sake of testing or of pleasing her, they sometimes thus contemptuously answered.

[192] The demon could not bear, that on account of an excess of humility she always preferred another's counsel to her own. When therefore at one time, making the exercises of St. Ignatius, the demon makes a din at her humbling herself, she had consulted another nun about the Meditation of Christ praying in the garden; above the roof of the chamber

so great a crash was heard, as if no tile had remained whole, according to the judgment of that nun: who, when consternated she had said, O Sister Mary, what is that matter? she herself began to laugh, and said, What do you think it is? But she saw afterward that not even one tile had been moved from its place, but it had been the work of the demon, to whom that act of humility was displeasing. When she reproved some Novice, and the reproved one, submitting herself, immediately confessed her error; presently the good Mother would subjoin; I would have done worse, do not be disturbed; or she would show herself laboring under the same failing, she herself yields to another's judgment. or even a graver one. But if she saw an act of virtue exercised by anyone, she humbling herself would say, I could not have done thus. For that great zeal, with which she procured the honor of God, she sometimes reproved failings sharply, or wished them to be chastised by the Superior: but if then any Sister whatsoever, even a Lay-Sister, said: Mother, this severity perhaps will not turn out well, she immediately submitted and humbled herself, saying: I have erred; and so she was quieted.

[193] she dreads meetings with women of rank: She fled as much as she could the conversations of the great, and would say that she was unworthy to be named upon the earth, or to be known by such persons. Hence on a certain day being called to the grate by the Duchess of Bracciano, who desired to deal with her, to her who announced this to her she said; O! if the Lady Duchess of Bracciano knew, that Sister Mary Magdalen is the abomination of the monastery, she would beware even to name her, much less have her called for. At another time when she was bidden to come to the grate, because the Most Serene Duchess of Mantua awaited her; she began to weep, nor could she receive consolation, saying; I know not why I should have to go, to speak with such persons, who am a nun like the others. At another time the Most Serene Princess Mary de Medici, before she became Queen of France, wrote a letter to her, asking some counsels and spiritual documents: which letter being received, she was greatly saddened, and wept. But because she saw the Prioress wishing her to answer, she said, Mother Prioress, you wish me to be esteemed what I am not, and that I go to hell on account of my pride: but when I shall have gone down there, those persons will not draw me out thence. But because the same Princess wrote that she intended to come to visit her; she, in the answer which she gave to the letter, begged her not to come, promising that nevertheless she would pray for her. But after the aforesaid Princess had become Queen of France; and, the day before she departed from Florence, wished altogether to speak with her; she, not being able to excuse the visitation, sent to ask that she would come alone: which she also did, entering the monastery alone, as has been said above.

[194] Her greater delight was to converse with persons of the lowest condition and with the poor: She follows after the basest things. and as she believed that nothing else was owed to her than what was basest in the house, so in food and clothing, offices and exercises, she always followed after the most humble and basest things. Often she ate the remnants of food, which were carried back from the table in the bowls; and she used the bowl of a certain sick woman, apt to stir up nausea. She clothed herself most poorly, as has been said. She willingly occupied herself in the ministry of the kitchen and in helping the cook, arrogating to herself the basest things: but the ministry finished she would beg pardon of her for her failings. But it was profitable to the monastery that she often ministered in the kitchen, because she made the provision grow. And since at that time the monastery was slenderly endowed, Ministering in the kitchen nor did the food always suffice for the number, the Lay-Sister set over that office often commended herself to Sister Mary Magdalen, asking her to pray Jesus that He would increase the provision given to her, which much lacked of sufficiency: and she would answer, that she should trust in God. Then the same Lay-Sister, having taken confidence, experienced the prepared food grow during the distribution; and not only suffice, but even abound. So on a certain fast-day of the year 1587 or 8, she supplies the defect of the prepared provision. there was nothing in the monastery to be set forth for dinner, except a few herrings, scarcely sufficient for half the Religious; and the weather was such that nothing could be fetched from outside. The provisioner therefore had recourse to the prayers of Sister Mary Magdalen, and she wished to have the cook as companion in the prayer; saying, Let each of us say one Our Father and Hail Mary to our Guardian Angels, that they may inspire D. Lapo del Tovaglia, father of Sister Mary Pacifica, to send us as many herrings as we have need of. And so they did; and within an hour, notwithstanding that worst weather, someone came from D. Lapo, bringing as a gift a little basket of herrings: and so this necessity was provided for.

[195] 9 Acts of humility described and directed by her Very many other things could be written of her exceeding great humility: but it suffices to say, that she was a mirror of humility and of contempt of herself; so that even the mere sight of her stirred up compunction and devotion. But she also left in writing certain acts of humiliation, shown to her in rapture, in which she frequently exercised herself, in this form.

to the Angels, I. You shall go to the choir of the Angels, and shall pray them, that they may offer before the throne of the most holy Trinity the blood of the Word incarnate, asking of them true humility of spirit: and you, my soul, shall so humble yourself, as to esteem yourself like to the demons, on account of your pride and ingratitude.

Archangels, II. You shall go to the choir of the Archangels, and shall pray as above: and you, soul, thirsting for the highest purity, asking it of them, shall so humble yourself, as to repute yourself unworthy to receive the aureole of virginity, and to serve God purely.

III. You shall approach the choir of the Principalities, praying that they may offer the blood of the incarnate Word to the eternal Father, Principalities, asking of them most perfect obedience, and subjection toward the will of God, and toward all creatures for the love of the Creator: and you shall strive to attain to that degree of humiliation, that you may acknowledge yourself unworthy, on whom any obedience should be imposed, and that you should be numbered among the obedient.

IV. You shall proceed to the choir of the Powers, and shall ask that they may offer the blood of the Word incarnate as above: Powers, and you, soul, made the bondservant of your sensual appetites, shall require grace to bridle them on every side: and as much as you can you shall strive to humble yourself even so far, that you may believe that you do not deserve to be numbered in this holy college, and to unite your praises to the praises of the spouses of Jesus: and what more? that you may willingly hear them say to you contumelies and reproaches.

Virtues, V. You shall deprecate the choir of the Virtues as above: and you, soul, deprived of all virtue, shall ask of them firmness, stability, and constancy in doing good: and you shall so humble yourself, as to esteem yourself unworthy of all grace and heavenly gift; unworthy also to be able to help your neighbor by the services of charity, and to share in the goods of all the faithful.

Dominations. VI. You shall supplicate the choir of the Dominations, that they may make the aforesaid oblation: and you, my soul, asking of them perfect dominion over your interior passions and earthly affections, shall humble yourself, reputing yourself unworthy to possess poverty of spirit, or any other virtue whatsoever.

Thrones, VII. You shall have recourse to the Thrones, who will go to the loving arms of the Word incarnate, and there will offer you: but you, my soul, shall so depress yourself, as to esteem yourself unworthy, as in truth you are, that your Bridegroom should so often unite Himself to you in the most holy Sacrament, through which with so great affection He comes to be seated in the midst of your heart.

VIII. You shall go to the choir of the Cherubim, who will offer you to the most pure eyes of the loving Word incarnate: Cherubim, but you, my soul, shall pursue your humiliations, asking of them light, that in yourself you may know the divine will, the graces which you receive from the Lord every moment, and the evils which you repay for the same; deeming yourself unworthy of all heavenly light and inspiration; unworthy also to be preserved by the divine mercy; and most worthy, because you correspond so little to the divine light, that, abandoned by God, you should be left in your darkness and errors.

IX. You shall go to the choir of the Seraphim, who will offer you to the most sweet, and the Seraphim. most pious, and most loving heart of the Word incarnate: and you, soul, asking of them the purity of divine love, that you may burn in those flames of charity, with which they eternally are aflame, shall continue your exercise; and you shall strive to attain to that humiliation, that you may understand yourself unworthy, whom God has up to now preserved and tolerated, by not thrusting you down beneath the infernal flames, on account of the cold of your frozen heart, in respect of so kindled a charity of God toward you. And restraining yourself within the center of your vileness and humility, you shall acknowledge that among all creatures you alone, on account of your ingratitude, are unworthy of the divine care, providence, and love, with which He pursues all those. And holding yourself in horror, as more abominable than can be believed, you shall supplicate, through the intercession of those most pure and ardently loving Spirits, that with Isaiah you may be purged and cleansed. And what more? That you may be purged by the flames of tribulations, so that there may be taken from your soul all the rust of your failings, nor henceforth may you be in any wise unworthy of that most pure love.

CHAPTER XIX.

On the virtues and vows of obedience and poverty, observed and commended by the Saint.

Cap. LV

[196] Man has three kinds of natural goods, of which Religious for the love of God despoil themselves in their profession; namely external goods, which one renounces by the vow of poverty; Through her whole life indeed, the goods and delights of the body, which are abdicated by the vow of chastity; the goods of the mind, of which the supreme and chief is the will, making man to be of his own arbitrament, and to use all other goods at pleasure, and obedience deprives him of this. But because the goods of the mind are much more excellent than the goods of the body, much more than external goods, therefore obedience is esteemed the first of all the moral virtues. And in this Sister Mary Magdalen was most excellent, who not only always and perfectly obeyed the commands of the Law, of the Church, and of Religion, being never seen to transgress any of them as long as she lived; but also in her parents' house and in her tenderer age, was most obedient to every nod of her parents. Then being placed in the monastery of St. John, but in Religion especially most obedient, she never presumed to contradict those Mothers, to whose care she had been committed; but to even the least nod, much more command, she strove always to show herself most prompt. Above all, however, this virtue of hers shone forth in Religion, where recognizing Jesus Christ in the person of the Superiors, she never either secretly or openly sought to incline their will to her own: but on the contrary, taking pains to judge and feel altogether the same with them, it did not seem to her that she fulfilled obedience, as she was wont to say, by doing what was commanded; unless she had first captivated her intellect in favor of the command, although it were of things otherwise repugnant to her own sense.

[197] But how great a force the virtue of obedience had over

her spirit, appeared most of all from this, that not even those things which the Lord had commanded her in rapture did she presume to execute, even while she was in ecstasy, unless the assent of the Superiors was added (as concerning the fast on bread and water, and concerning the going unshod, you have in Puccini num. 24 and following, and num. 55) when even thus rapt, she was heard to say to God: Lord, when I am with Thee I will obey Thee; and when with them, I will obey them: which He deigned to demonstrate had been pleasing to Him. Therefore, in the time of her rapture, she remembered the things which had before been commanded her, and executed them. Thus when D. Francis Benvenuti, often mentioned, had understood she abstains from ascending without ladders, it being forbidden, how thus rapt she had ascended to the cornice of the church; and, fearing lest she might perchance fall, had commanded that she should no more do it in that manner; but, if she absolutely had to climb thither, she should use ladders; and on a certain day she was borne by a similar impulse to ascend thither and embrace the Crucifix according to custom; she drew herself back and stopped on the ground, and her eyes being fixed on the Crucifix for some time, at length she said: It is needful to seek the instrument, O Word: and so in the very ecstasy she went to the orchard, brought ladders, and thus at last ascended whither she was invited. In like manner, when in the year 1586 the Archbishop Cardinal, afterward Leo XI, having entered the monastery for the election of the Prioress, had understood that she had passed whole fifteen days, in which she had been fed only thrice; and he had forbidden, that henceforth she should remain fasting beyond twenty-four hours; in the sixth year afterward, namely 1592, when on Holy Thursday she suffered an ecstasy, nor does she carry a fast beyond 24 hours. in which she represented the whole Passion of the Lord, from the eighteenth hour of that day; when now the same hour was approaching on the following day Friday, she said expressly, O Word, shorten the time, on account of obedience. And so a little before the twenty-four hours were completed she returned to her senses, and took a little water and bread. But if the Superior enjoined anything on her now rapt, she did it promptly (although insensible to other things). Thus on a certain day of the Assumption of the Mother of God, being snatched away into a most lofty contemplation, the Prioress calling her she returned to her senses, that she might minister at table; and although she was even then so abstracted, that she was scarcely possessed of her senses and seemed again and again to be alienated from them; she nevertheless completed her ministry, and only then returned to her former ecstasy.

[198] This holy Mother so greatly esteemed the merit of obedience, that she was not content to be subject to the Superior alone, but of her own accord subjected herself to equals and companions. She subjects herself even to equals, One of these was Sister Mary Pacifica del Tovaglia, to whom she had so greatly bound herself, that for almost all her actions she asked her leave, even for necessary ones or those prescribed by the Rule; but she being absent, she did the same with others, nay often with her own subjects; nor did she begin any work, unless obedience impelled. She would also have esteemed that day lost, in which she had not subjected her will to someone: and this was one of the occasions on which she submitted herself to her inferiors, namely for want of others. When a sick woman, out of desire of suffering, would not take some medicine or more delicate food, which could bring her some refreshment or solace of her ill; and therefore she prefers the cenobitic to the eremitic life: as soon as it was said to her that she should take it through obedience, she promptly received it. And she made more account of slight and light works done through obedience, than of others though of the greatest perfection, such as are sublime contemplations, and whatever finally could be done spontaneously. Therefore also she preferred the cenobitic life in a congregation to the eremitic in solitude. For although the anchoretic and solitary state is of the greatest perfection, she would say nevertheless that she would more willingly live in a community, because in this there is continually present occasion of dying to oneself, through the mortification of one's own will.

[199] Moreover she displayed great zeal, that the other Sisters might esteem the virtue of obedience, and with wonderful affection exhorted them to it, She teaches that obedience is to be made of the greatest account, especially those subject to her; showing the greatness and perfection of this virtue, and how much it pleases God: and she showed by words and examples various ways of acquiring it. She said also to a certain one, If you desire in a short and secret way to be enriched with many virtues, do not let go the good and salutary exercise of obedience: for to inflict death on oneself, but to vivify the soul, I feel that it is very efficacious. and what it requires. At another time she said, that obedience requires, not to have a will in any matter, however holy; to bear reverence to Superiors, to render oneself blind, to obey simply equals and inferiors as well as Superiors: but that it is self-love, not to obey, when Superiors forbid austerity and spontaneous penances. Finally she would say, that the virtue, which exalted Christ, was obedience, because He obeyed even unto the death of the cross. Moreover concerning the resignation of one's own will into the will of God and of the Superiors, various admonitions given by her are read, above all the following.

I. The soul can in some part respond to the great obligation which it has toward God, 2 Admonitions concerning the same: if it make a perfect holocaust of itself to the divine Majesty, remitting itself freely into His divine good pleasure, wherever He may will it, in heaven, or on earth, or even in hell (although this last God can never exact from a just soul), and if it feel from all an equal complacency, only that that highest will of God be fulfilled in it.

II. That soul, which daily receives the most holy Sacrament, ought to be so indifferent and resigned in the will and obedience of God, that it could not know and understand anything to be of its own taste.

[200] At another time she would say, that a religious soul, desiring to make much fruit in its state, and 5 fruits to be perceived by him who recognizes God in the Superior. ought to have deeply impressed on its heart, that the Superior holds the place of God; and that whatever the Superior says and orders it, God has said and ordered: For thus, she would say, such a soul will vehemently advance in solid virtues, and will have five singular graces communicated to it by God.

I. That by means of its faith God will communicate Himself more, both to the Superior himself and to the subject, having such a living apprehension.

II. That every precept of obedience will be equally pleasing to it, whether it be prosperous or contrary.

III. That it will always find its heart quiet and tranquil, and will feel interiorly great sweetness and satisfaction.

IV. That it will be more apt to help the Church of God by its prayers: because Jesus hears the prayers of the obedient: and since such souls are most obedient, they will be more readily heard in what they ask.

V. That out of such religious souls God makes for Himself a crown: for as a crown demonstrates the majesty of a King, so they honor and glorify God in their every work.

C. LVI

[201] A new Francis of Assisi seemed under her person to have returned into the world, so great a lover was she of poverty: concerning which matter, although great are the things which Puccini indicated num. 118 and following, there yet remain more things to be said. Most studious of poverty, For her cell breathed the very self of poverty: inasmuch as in it there was nothing to be seen except a sack stuffed with straw for a bed, and a Crucifix in the oratory, as all the other nuns have, and the book of the Gospels. But of the Crucifix she was heard at one time in rapture to say, O Word incarnate, if Thy image should have to deprive me of even the least particle of heavenly glory, I will immediately abdicate it from me. she asks for herself the remnants of the table: With this zeal at one time surveying that same little cell, when she had found in it two packets of pins, of which the nuns have absolute need, reckoning one to suffice for herself, she carried the other elsewhere. In food she desired the basest things: and with that design she now and then asked, for a certain poor woman, a bowl of the remnants of the table from the cook, under the name of alms; but she herself was that poor woman, on whom she wished those to be expended. and that she might change her garment, Hence she rejoiced wonderfully, if at any time something had been lacking to her at table, as appeared in the year 1600, when she rose from dinner without bread so cheerful, that she betrayed by her very countenance the unwonted joy she had thence perceived. In like manner she behaved as regards clothing: nor was it easy to take from her, even in the harshest winter, garments too worn and already torn, unless others were substituted which others had already worn; and that by some device, such as in the year 1588 the Prioress contrived, seeing her trembling with cold. For on the 27th day of December, in the night of St. John the Evangelist, she said to her, called in the Choir before almost all the Religious, it is given to her for alms. that she wished to accustom her to holy poverty, by despoiling her of the garment which she was wearing: for which under the name of alms she would give her another, if it should seem to the Mothers and Sisters that the garment should be granted. Asking therefore of each whether it pleased, and they assenting with an outpouring of tears bursting forth at such an example; she ordered her to take off her tunic, and for it to receive from another Sister, what she there for the love of God took off for herself, and to use it until that other should ask it back. This therefore being done, she most contentedly put on the garment, fitter to ward off cold, and thereafter wore it.

[202] That she might plant this affection toward holy poverty in the minds of her subjects, she studiously took care, lest they should fix their mind on anything. she exercises the Novices in the same virtue, Therefore she often went round the little altars of the Novices, taking away thence whatever savored of superfluity or vanity. Thus from one of them she took away two Angels, which she had painted on paper, only because their borders were smeared with a little gold: but if she saw any inclined toward new garments, she bade her be clothed with old ones. And when she had seen at one time one, who abstained from the use of a certain black veil, granted her by Religion, because it was not of her own vow; the good Mother so sharply corrected her, that she took from her this fancy; then she commanded that for a certain time she should daily come to the Novitiate, and pray her for the love of God, that there might be granted to her veils more vile and worn. If she perceived any complaining of food badly seasoned, or to whom the simple and abject things of Religion were not of value; she corrected her, saying; Remember that you profess poverty; but the poor while they beg, think they have found enough when they receive a fragment of the residue of bread. She would say also that poverty ought to be the mark of all religious works, just as seculars have their insignia imprinted on those things, which they wish to be known to pertain to them. Nay even, although she wished the sick to lack nothing; yet in food, lodging, and other things deputed to their use, she desired the difference to shine forth between a sick Religious and a secular:

which she also proved in her own infirmities, by examples very perfect and efficacious for persuasion.

[203] In a certain ecstasy, which she suffered on the fifth day of the week of Pentecost, in the year 1585, speaking of religious poverty, she said to her Jesus; Most happy are they, and she speaks sublimely of it, who truly follow Thee, possessing nothing transitory: for their reward shalt Thou be, who art opulence above all opulence, treasure above all treasure, and the infinite riches of paradise itself. But who shall buy Paradise? or where shall be found money comparable to it? what price can be given for so great a good? O, who would believe it? Nothing, nothing. It is enough for God's sake to possess nothing, to covet nothing in this world, to wish nothing else than God, The Lord is the portion of mine inheritance; I will say more, not even God Himself to wish except for God's sake. O most lofty! O most rich poverty! In this manner have they in their hands the price, by which heaven is purchased, those who are truly poor: for these treasures are bought by the highest poverty: and the more poor a soul is, the more God infuses into it His treasures, by which Paradise is purchased. Ah! Who will not love that poverty, which is the occasion of so great goods to be conferred on us by God? Blessed are the poor in spirit etc. How lovely are Thy tabernacles, O Lord of hosts, my soul longeth and fainteth, in the desire, I say, of possessing heaven, in the desire of possessing Thy poverty: because with this Thou willest me to buy heaven; this Thou hast established to be a worthy price of so great a kingdom.

[204] Hearing that some Religious, little observant, for whom Religion provided sparingly, [She grieves at the inconveniences of religious poverty being joined to voluntary ownership,] so gloried in their poverty as if greater than that of others, that yet they indicated that they grieved, that to their food and clothing and other commodities not a little was lacking; whereby, if their Order abounded, they would go better clothed, nor fast so often; she exclaimed with sobbing and sighs, O the blindness of creatures! O the religious state little known! O great misery, that the very evil should desire to be palliated with the true good, to the ruin of many souls! Those deceived ones will believe to find the merit of their works, and will find eternal damnation, because among the inconveniences of poverty they had voluntary ownership. She was wont also to say, that the salvation of an observant Religious is as it were certain, although nothing be lacking to him in food and clothing, but all things be supplied by Religion and his Superior: but on the contrary that the salvation of him can be held desperate, who voluntarily an owner, covets to feed sumptuously, although he be clothed vilely; and with this his poor clothing tries to stop the mouth of his conscience, and deceives himself: for because he has not the will to expropriate himself wholly, there is no heaven for him. On a certain Sunday, when Vespers were being chanted in the Choir, God showed her a great number of religious souls, which like lightning-flashes were precipitated to hell; and she understood them therefore by name damned, for which many are damned: because they had not observed the vow of poverty. And exclaiming, among other things she also said this: O poverty! O religious poverty! how little art thou known and observed! O! if it were known, cells would not be found full of adornment; money would be a horror like poison, to be expended at one's own arbitrament; and so many other vanities, too unbecoming religious poverty, would be far banished from the sacred cloisters. O, my Jesus, how greatly through that accursed ownership is the beauty of religious poverty deformed! O how many and how many religious souls burn in hell, because they did not esteem nor observe holy poverty!

[205] At another time she said: I can neither grasp nor understand, how Religious, nor does she grasp how it can be excused, who by three solemn vows have dedicated themselves to God, do not observe among themselves the communion of things, but strive through their ownership to overturn that beautiful order of the more perfect life. O accursed ownership! bearing with itself so many excuses and inventions, by which it comes that what is a vice and a failing, often seems to be a virtue. At another time she said: O Sisters, I know not how Religious can with safe conscience have particular revenues: but since by these the offices and special burdens of monasteries must be sustained, it often happens that Religious are more than seculars themselves attached to worldly things. O my Jesus, make me sustain any torment whatsoever, only that so many spouses consecrated to Thee may bring their mind to the observance of the common life: for Thou makest me with great sorrow see, that many of these wretched ones go down to hell. O happy Religious! she exclaimed at another time, so greatly honored by God, that He Himself wills to be their inheritance, because for His love they have by solemn vow let go all other things. and therefore she augurs ill for many. O rich poverty! which makest the possessors of the highest good: but on the contrary, Woe to those Religious, who through an act of ownership retain to themselves anything, trafficking with it, just as if they had no obligation of this kind. Alas me! for thus they renounce their portion which is God, willing and possessing something outside Him, against the promise made to Him. But would that in the hour of death, when it shall come to the examination, they be not denied by God Himself, and from the same their highest good be eternally separated. O wretched Religious, so blinded in their state! O simplicity! O poverty! so greatly fallen in Religious Orders; so little known and observed by those who profess you. God knows, whether in the last examination blindness of this kind shall have excuse; where not only failings, but many things also which seem to us to be virtues, will be found to have been vices and sins.

[206] Being rapt at one time into ecstasy, the holy Mother saw the soul of a certain Religious, who from this world had passed to the other life with the opinion of sanctity, She sees a soul, otherwise blessed, but therefore deprived of great glory, because in truth she had led her life most laudably. But she saw her clothed round about with glory, whence she could not be sated with the sight of so great beauty: but turning her eyes to the same's hands, she saw them alone dark, and destitute of all comeliness. And it was given her to understand, that this was so permitted by the divine Majesty; because that soul, while she still lived, had made many gifts to secular persons, in that by nature she was benevolent and liberal: wherefore she thus exclaimed: O how greatly does a failing of this kind displease the divine eyes! since it deprived that soul, otherwise happy, of that supreme light, which she would have had, if He had not been found in her.

CHAPTER XX.

The exceeding chastity of the Saint, and the means of preserving it, and her flight from conversation and intercourse with seculars.

CAP. LVII

[207] She who by a vow of perpetual virginity in the tenth year of her age had bound herself, and afterward had confirmed it with the seal of solemn Profession, [Dying she confesses that until then she had not known what is a sin against chastity,] thereafter for her whole life so kept it, that dying she professed, that until then she had never known what is an act contrary to chastity, or how it is stained. But this was the more admirable, because in the first two years of her probation she had been most grievously tempted on the part of the senses. For (as afterward dying she related) she never understood, what the demon intended by those first motions which he was instilling, and which she most quickly repelled: and because she had her mind most alien from every sensible thing and wholly occupied in God, she did not comprehend what that temptation was, but, I was fighting, she said, with an unknown enemy. But after on the 17th day of September of the year 1587 she had received from the most blessed Virgin, to whom she had fled, that white veil (of which Puccini num. 58) she obtained a certain insensibility in this part: with which when she had understood St. Thomas Aquinas also to have been gifted, after that heroic act through which he merited to be girded by the Angels, she was always most devoted to him.

[208] her mere sight inspires the love of purity, As many as knew her affirm, that her every look and gesture breathed something of that purity, which she bore about in heart and body: but the words with which she exalted this heavenly pearl, induced minds to covet its comeliness; and she freely confessed, that from her tender years there had been divinely impressed on her a singular love of chastity. Her very body also breathed forth something of fragrance, which the nuns who experienced it could not explain by any likeness. In the last three years of her life, however, it was more specially noted, that when she lay in a certain chamber of the infirmary, of itself ill-smelling; yet as long as she lay in it, no unpleasant odor was ever perceived there; intolerable to the unclean: but that sweet fragrance, which before was felt to issue from her body, procured by no artifice, by no aromas or other odoriferous things. Moreover the nuns experienced, that they could not in her presence quietly remain, if they had contracted even the slightest little stain, but were wont to be suffused with great shame; before they came to her sight, their thought being reflected upon themselves, they examined their consciences. But as those stained with sins could not remain before her, so she herself also suffered much, when she was forced to come into their presence: and therefore, although she always unwillingly came to the grate, much more unwillingly she went thither, when she knew there were present persons little God-fearing. On the contrary, to afflicted and tempted persons her sight was the greatest solace, driving all dread from their minds. There are also those who affirm, that being assailed by temptations they tried to approach her, she puts temptations to flight from others, and even to touch lightly her outer garment, and thereby they felt themselves freed. Others depose, that merely being in the place where she was; others, that beholding her from afar, or merely thinking of her, they experienced in themselves admirable effects, while their mind was made serene, their heart quieted, and all the trouble of temptations receded, chaste thoughts and pious affections coming in their place.

[209] Nor is it a wonder that religious persons, who held her for a Saint, and she tames wild beasts and knew the exceeding purity of her mind, and how in all her external and internal acts she always remained united with God, from her look, touch, or conversation experienced changes of this kind; when even wild beasts themselves in her presence laid aside their ferocity, and submitted themselves to her. There had been sent from Leghorn a live roe-deer, to be given to one of the Sisters: which being brought into the monastery, became so furious, that some harm was feared from it; nor could the nuns with however much diligence applied catch it, but it grew more and more ferocious; and entering the hall, in which all were, it terrified them all. There came thither at the same time Sister Mary Magdalen, and went to the beast; which immediately prostrate at her feet, became gentle and tractable, and permitted itself to be caught, and to be led whither she wished. At another time, while the nuns were reclining at table

a mastiff having entered through the monastery gate left open (I know not by what occasion), and seeing itself shut in, began to run hither and thither furious; and coming into the refectory, struck terror into all. But Sister Mary Magdalen rose from the table, and approaching it, took it by the ear: and it, tamed like a lamb, suffered itself to be led by her even to the gate, and went away. Afterward being asked how she had not been afraid; Because, she said, one beast not inconveniently leads another.

[210] She rejoices in discourses on purity; She vehemently desired to induce all the Religious to the love of purity, and when she came into a place where there was discourse of it, she herself exulting with all gladness would say, How willingly would I remain here, where discourse of this kind is mingled! But she felt a singular affection toward persons professing that purity, although otherwise more imperfect, than toward married women or widows however holy; and she would say, that for the increase of that virtue in herself, she would willingly have tolerated any torment whatsoever; because she desired to attain to the height of it, so far as it can be reached in this life. From the same cause she pursued with singular honor and reverence all virgins whatsoever. It happened at one time, that there assisted in the Choir with the Religious a certain girl, she specially honors virgins. recently entered the monastery and still clothed in secular garments: who seeing Sister Mary Magdalen entering, and so profoundly inclining herself to each one as if she had been their handmaid, esteemed that this honor was held by her toward the religious garment, with which they were clothed. But when she saw the same incline herself in like manner before her placed there, she suspected it to be a secular ceremony: but afterward asking the Novices, she learned from them, that the good Mother by that act had reverenced in her her virginity.

[211] But although the Mother of God had made her certain, that in the virtue of chastity she should always be preserved; Such she preserved, yet she used every caution for its custody, always fearful lest she should lose so precious a gem, through which she obtained the right of following in Paradise the Lamb whithersoever He shall go. And the means, by which she guarded it, were these.

daily Communion, I. If she was not hindered by the necessity of taking some medicine or similar thing, ordinarily she communicated every morning.

II. She said before she died, that she had always had a great love toward rational creatures, abstraction from creatures, only that she might fulfil the precept of love left us by Jesus, and because in this only she loved them: but that outside this love she had never felt even the least adhesion toward any creature, nor permitted that other creatures should love her with an inordinate love; but if she had seen any of those subject to her too greatly affected toward her, she would immediately have mortified her, and have taken pains to disengage her mind from that bond.

III. She spoke of nothing else than of God and spiritual things, discourse of divine things alone, but of the world and worldly things she dreaded all discourse: nor did she wish that her spiritual daughters should speak of the world or of their parents; saying, that it seemed to her a great failing, that persons consecrated to God by the solemn vow of chastity, should admit into their heart even the least thought or utter a word, not befitting their profession. Much less would she have endured discourses to be introduced of marriages, affinities, pregnant women, women in childbirth, and other like things, which discourses she would have esteemed scandalous, nor would she in any wise have tolerated them.

IV. She touched no one, nor wished to be touched by any, except under the greatest necessity: caution of any touch whatsoever, and in the last three years' infirmity reduced to that state, that she could not move herself in bed, but had to be turned from side to side by the Sisters, she would say: If you believe, Sisters, that a touch of this kind can be hurtful to chastity, leave me as I am; for I will willingly sustain that torment, and on this one side rot away.

V. She avoided, as much as she could, coming to the grate to speak with seculars. flight from conversations with seculars I say, with seculars: because to those grates ordinarily Religious do not come, of whatever Order they be, except perhaps the brother or near kinsman of some nun, and that rarely, nor except with leave previously and in writing obtained. But when she was called to the grate, she wept; and it behooved to bring her thither through obedience: but on the way she was wont to say to her Novices, Pray for me, because I am summoned to the grate; and to someone she left a mandate, that on a sought pretext he should quickly require her. She said also, that at that time she would more willingly have been in Purgatory, and her horror of the place destined for it, than at the grate with seculars: and so abhorred that place, that it befell her grievous and troublesome even merely to pass that way; whence she would say, that to the spouses of Christ it brought nothing else than disquiet, perturbation and temptations. Ordinarily she was wont to call it the Place of distraction: and when she heard the Parlor named through the house; I, she would say, would call it not the Parlor, but the Purgatory. She exhorted therefore all the Sisters to flee from the grates, saying: Remember, Sisters, that you are consecrated to God, nor can a nun ever return from the grates, without afterward needing to expend much time, that she may return to that interior peace in which she had been before: because the discourses and conversations of seculars for the most part leave some dust, and sometimes obscure the white lily of chastity. If therefore she saw any approach the Parlor with a cheerful countenance, she would say, It appears, Sister, that you are not yet wholly ours: for it is proper to the nuns of St. Mary of the Angels, to be saddened, not to rejoice, when they are called to the grates. On the contrary, seeing commonly in most an aversion from the grates, she was cheered, and esteemed this to be the fruit of daily Communion.

and of literary intercourse with the same. VI. She never had intercourse or correspondence with secular or religious persons outside the monastery, nor communication by letters with worldly persons: and she felt great repugnance, if at any time she was forced to receive or write letters: saying it did not befit, that the Spouse of Jesus Christ should write or receive letters from seculars: because by their letters the memory of worldly things is renewed in the mind. But when from them some letter came, by which they begged her to be willing to pray God for some affair; the Mother Prioress, who indeed knew how much loathing and trouble she would draw thence, ordinarily suppressed it, nor gave or read it to her, nor announced the commendations in particular; but all the nuns being together, Sister Magdalen also being present, she commended in general that they should pray for affairs of this kind; certain, that she, as she was most obedient, would do it accurately; and so the seculars would have their intent, and no less Magdalen what she desired, remaining hidden and withdrawn from the world, and seeking to please God alone far from intercourse with creatures. Sometimes she writes to Religious only, Hence very few letters of hers are found: and even those few were written only through obedience, as I said of that which she wrote to the Princess Mary, Queen of France. D. Ludovicus Capponi her kinsman at one time wrote her a letter, by which he asked her prayers in a certain affliction of his. The Prioress judged the letter should be delivered, and she prayed as she had been asked: but to the letter she did not answer. But because that Lord desired an answer, it was necessary that the Father Confessor under obedience should command this to her: and so she answered, consoling him. He with great solace of his thereafter held the received letter in honor as a Relic, for not until then had any letter of hers to any secular been seen.

[211] Moreover the manner and style of her writing was simple and spiritual, without any ceremonies, in a simple and pious style, as can be estimated from the following little note. It had been written to me from Rome by my Superiors, that I should take up the government of our Florentine College in the year 1598: but I hung doubtful what was to be done by me, inasmuch as I had well enough known my imperfection, and how little apt I was for a burden of this kind. I asked her therefore that she would be willing to pray, and afterward tell me what the Lord might inspire in her. a specimen of which she exhibits She did what I had asked, and afterward began to give me an answer by word of mouth: but I, who desired to have an answer written by her, prayed that she would be willing to consign in letters what she said to me, that I might never be able to forget them. Which obediently assenting, she wrote with her own hand a paper, which I keep by me for a Relic; but its tenor I will here relate word for word, that it may be of use to all set in government.

JESUS. MARY.

Reverend Father in Christ. That I may fulfil your obedience, I write that little which came into my mind concerning your question, namely.

I. That you take up the burden of government with that love, with which our Lord accepted the cross. a letter to the author.

II. That you remain in it with that love and serenity of mind, with which our Lord remained on His cross.

III. That in it you seek nothing else than what the Lord sought remaining on the cross, namely to suffer, to love, to give glory to His Father, and to pray for those who crucified Him.

If I have said anything else to you, I have forgotten it: because, as you know, I have no memory. Bless me.

Pray God for me, that He may illuminate my soul, for a certain particular matter, which brings me doubt and loathing. May Jesus fill you with His zeal.

Thus far the Life, composed and printed by Virgilio Cepari, when Mary Magdalen was first being inscribed in the number of the Blessed, in the year 1626: the Chapters which follow Joseph Fotius adjoined, after her solemn Canonization; and, with the former labor of Cepari, first published it in the year 1669.

CHAPTER XXI.

On the prayer and contemplation of the Saint, and certain sentiments and affections communicated to her under it.

FROM THE ITALIAN OF JOSEPH FOTIUS.

Cap. LVIII

[212] Even from her tender years she began to practice and love the meditation of the mysteries of the life, passion, and death of her most loving Redeemer, From childhood addicted to prayer, as has been said above: and so great was the consolation which she drew thence, that catching opportunity to continue this exercise, both in her father's house and in the monastery of St. John, she industriously sought out the more secret corners, where she might not be hindered; and she remained there withdrawn within herself, for three or four hours, herself scarcely feeling the lapse of so great a time. But because she took the most sparing food, being reproved by her who had care of her, she answered, By eating more I would hinder myself in prayer, which is a more substantial food. And in truth she herself experienced this: for she prayed with so great fruit of her soul, as her release from all vanity demonstrated, and the mortification of her whole will, even in lawful things; and her ardent desire of growing in perfection and recollection of all the interior powers of the soul and senses of the body: and thence raised to sublime contemplation, so that working and laboring she always remained with her Lord; who after He drew her out of the world, had not much work in her, as soon as she was clothed with the religious

habit, to be raised to the grade of the loftiest contemplation.

[213] She recited the Office with great reverence and devotion; even sick she desires the Office to be recited to her: and except in the time of infirmity she never suffered herself to be missed in the Choir day or night, unless perchance obedience had at that hour otherwise occupied her. But when on account of infirmity she could not come to the Choir, nor recite the Office itself, she had it recited to her by others; and she heard those reciting most devoutly, striking her breast at the end, and saying, God be merciful to me a sinner: this is my part, nor do I deserve to say more. Whatever time was left over from the common exercises, desiring without ecstasies to remain united to God, and whole nights, she spent in prayer, or (to say more truly) in the loftiest contemplation, joined with ecstatic raptures so frequent, even from her Novitiate, and not without her greatest mortification appearing, that she neither desired nor asked any other grace more, than not to have them, but nevertheless to remain united to God, in the very exterior occupations and distracting labors.

[214] But Jesus seemed, on the 9th day of June in the year 1590, she obtains this in the year 1593. to be inclined to hear her prayers concerning this, because otherwise it would not have befitted for His greater honor and glory and the salvation of souls. But on the 7th day of March in the year 1593, rapt into ecstasy, according to all the powers of the soul and senses of the body she received new strength of the Holy Spirit, the Lord granting her the same light and the same union with Him, in whatever place and time it was being done according to nature, as when she was found abstracted from the senses. So she felt her will inflamed with the fire of the Holy Spirit, that she could continue the same act of love of God and neighbor, when she was in ecstasy. Then He infused Himself into her intellect, after the manner of a shining ray, that she might have the same light: and thence after the manner of a rapid river He inundated her memory, fecundating it that she might always be able to remember the Word incarnate, and the things which the three divine Persons work in divine matters. She perceived finally, that the grace of God like a razor shaved her hair, that is, desires and thoughts, renewing them that they should thenceforth be all heavenly, pure, and loving. Nay she felt, that God in the species of a sounding voice communicated Himself to her senses, that she might be able to hear that voice, Honor to God and glory; whence she understood, that whatever she should see, hear, speak and work, all that should be to the honor and glory of God.

[215] Then also she saw that the eternal Son of God, descending from His throne, the Word taking a seat for itself in her heart, in the age of twelve years, came into her heart, there always to remain: and just as He among the Doctors interrogated them, not to be taught, but to teach; so remaining in her heart, He wished continually to interrogate her, that is to teach her, giving her the knowledge of His way and majesty and goodness: then He desired that she should interrogate Him in turn, that is, that she should diligently and accurately scrutinize His works, and what the will of God was both concerning herself and concerning her neighbor. But as often as she received any of these gifts, she felt pain in the body, and exclaiming with a great voice she would say, O Word, O Word, remember that I am a mortal creature, and that a fragile little vessel cannot bear so great a violence. When God had thus filled her with His gifts, He made her an eagle always flying, that is, He held her upon the wings of contemplation, fixed on beholding and enjoying the divine perfections and truths: from which sight she remained so absorbed, amid the wonderful delights of Him who proved her, and so kindled in the love of God and of creatures capable of divine election, that she seemed wholly dead to herself and inflamed with holy desires, and with ardent zeal of drawing all souls, if it had been possible, to the knowledge and love of Him; who seemed never to be sated with perfecting and purifying that holy soul, by His gracious influxes.

[216] In the year 1599 the gift of perseverance is infused into her God finally on the 10th day of June in the year 1599, caused to be infused into her so efficacious a gift of persevering in grace, and so great strength in the powers of the soul and senses of the body, by means of St. Angelo the Carmelite, that for the future she should not use them otherwise than to the honor of God and the utility of her neighbors. But she saw that the Saint anointed her senses with a certain precious and odoriferous unguent, first the eyes, then the ears, mouth, hands and feet: purifying the external senses, but the exterior unction finished he proceeded to the soul: and on the will indeed he impressed two signs, First, to be always conformed to the divine will in all things, and to the will of all creatures, under which there was no offense of God; Second, not to change countenance, except in case of necessary reproof, that it may be understood, in which case it is enough, if the heart be not changed. Then he purified the memory, inscribing on it seven admonitions.

I. Peace I leave with you, my peace I give unto you. II. the powers of the soul, My kingdom is not of this world. III. My meat is to do the will of Him that sent me, that I may perfect His work. IV. For whosoever shall do the will of my Father which is in heaven, he is my brother, and sister, and mother. V. But whoso shall scandalize one of these little ones who believe in me, it were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea. VI. Father, if it be possible, let this cup pass from me. VII. Father forgive them for they know not what they do.

Into the intellect he inserted three mirrors, I, the purity of God, that she might be held by His love; II, the communication of God Himself, to imitate by communicating herself to her neighbor; III, the charity of all the Blessed, and the various virtues of all her Mothers and Sisters, that she might be prompt and ready to expend on them all her life, knowledge and power. and her heart. Then he purified her heart, and in it placed three stones, I, that there the Word might rest together with the salvation of her neighbor; II, that there the Holy Spirit might rest with the complacency of all the Elect; III, that there the Father might rest and her own salvation. He washed after this her soul with the blood of Jesus, and it being thus washed she herself said, He has washed my soul in the blood of my Spouse, so that it will be white as lilies, and ruddy as roses: and he placed in it a lamp, that is, the knowledge of her own nothingness and abjection. Thence purifying the concupiscible faculty, he put into it three desires, I, of the salvation of souls, not only of the faithful, but also of the infidels; II, the desire of poverty; III, the desire that every creature should love another. Finally he purified the intention, commanding that through it she should continually rest under the shadow of the juniper, that is, the Passion of Jesus: because, as the juniper touched pricks, so the meditation of the Passion generates compunction and compassion: but the shadow itself is no other, than to give honor and glory to God, I seek not my own glory.

[217] Not however, because she thus enjoyed divine illuminations and instructions, she makes the Exercises of St. Ignatius, did she refuse the direction of her spiritual Fathers, as to the exercise of prayer and contemplation, suitable for reforming life and sanctifying morals. In the aforesaid year therefore 1599, when she had seen the glory of St. John the Evangelist and of St. Ignatius the Confessor, of whose spirit she said many wonderful things; she wished in the month of November with three other Mothers to make the exercises of the same St. Ignatius, using as director F. Virgilio Cepari, the same who wrote this history for the greater part. But she did them with her greatest consolation, and formed of them a sublime conception; and while she lived she often gave the same to the Sisters, teaching them, how the lights and inspirations, which the Lord communicated during them, were to be reduced to practice. And hence afterward there prevailed the custom in that venerable monastery, of making yearly the aforesaid spiritual Exercises, with no small profit and increase in spirit and zeal of prayer.

Cap. LIX

[218] Moreover the more sublime contemplation and prayer, which can be exercised upon earth, whether it be passive and infused into the soul, She uses the contemplation of divine things by a simple gaze, accepting within itself the divine operation; or active and acquired by the aid of grace, joining itself to human labor and industry; is nothing else than an attentive and most simple gaze upon the divine perfections, and truths and mysteries, causing affections of love, gratitude, zeal, and contrition, and a thousand other like motions; or rather of one single motion, holding the soul fixed in the same attentive, simple, and affectionate gaze. But this exercise, which in many souls was and is of only a few hours (Bernard saying, Rare the hour, brief the stay) in our Saint was continual: because whatever thing served her, expressing her visions in articulate words. to fix her mind immovably and affectionately on God, and His perfections or attributes, to be contemplated under a most sweet silence: except that sometimes, herself not adverting, she expressed in well-articulated words the sentiments and affections, which she perceived in her soul: of which certain specimens more useful it pleases to bring hither.

[219] In the year 1584 on the 5th day of January, rapt by the spirit to contemplate the most blessed Virgin, with her only-begotten son between her arms, lifeless and dead, she considered His sacred wounds with an affection full of compassion, and said; That the wounds of the feet, hands and side were four burning furnaces; for the wound of each foot represented to her a single furnace. In the first of them, thus in the year 1584 she compares the wounds of Christ to 4 furnaces: namely of the feet, iron is put in, that it may be softened. Sinners are hardened like rigid iron, which however put into the furnace is softened to fashion whatever from it. So when sinners enter into the wound of the holy feet of Jesus, the hardness of their heart softens, and they melt into tears of true contrition for the faults committed, so that of them God can now dispose to whatever uses He shall wish. In the second furnace, namely of the left hand, stones are baked, to make lime for the use of building; and they are converted sinners, who increase the building of the Holy Church, as did Paul and Magdalen; whose conversion brought so great utility to the Church. In the third furnace, which is of the right hand, glasses are formed, that is, Virgins. For although glass be not so useful as many other things of greater value, it serves nevertheless for adornment, and offers a spectacle pleasing to the eyes; so also Virgins, although they bring not to the Church emolument as much as Martyrs, Confessors, and Doctors; yet it cannot be denied, but that they are a great adornment to the Church, and the divine Word is much complacent in them. The fourth furnace is of the sacred side, into which gold is put: and into this furnace all those enter, who are

joined in charity to the Word through faith and love. But here she subjoined: For two ends we use gold, namely for adornment and for the setting of gems. For adornment King Solomon used it, when King Solomon made for himself a litter of the woods of Lebanon, a golden one, the ascent he overlaid with purple, the midst he paved with charity. Gold serves also for the setting of precious gems, which unless they were enclosed in it would easily be lost, and their beauty and value would less shine forth: so all virtues, unless they be gathered in charity, are in peril lest they perish; and exercised out of charity, they are more pleasing to God, and conduce more to the edification of the neighbor.

[220] In the same year 1584 on the 22nd day of January, raised into the loftiest contemplation of the mystery of the most holy Trinity, she explains the mystery of the most Holy Trinity, as working within, and astonished at its very admirableness, she repeated: Incomprehensible God, eternal is Thy greatness and ineffable Thy goodness. I see, and seeing am complacent in myself, the three Persons to flow one into the other their divine influxes, in a manner unspeakable and inscrutable. O incomprehensible God, most wonderful and eternal! although Thou art immense and inscrutable, Thou art also unspeakably good, because through Thy goodness Thou communicatest to the creature, established in the knowledge of its nothingness, some knowledge of Thy eternal essence. Yet however admirable that communication be, it can yet be said with truth, that it is a pure nothing, in respect of that communication which passes between God and the creature. The three divine Persons flow their divine influxes into all the Blessed of Paradise, and as working without, and the Blessed themselves flow back into the Father, Son, and Holy Spirit, with praise and thanksgiving, magnifying, blessing and exalting the most holy Trinity continually and incessantly. The three divine Persons flow also into all creatures, as many as are in the world; and the Word incarnate flows back by sending gifts and graces to creatures, so that through them they may be so disposed, that the whole most holy Trinity may be complacent in them. I see the Father, who breathes salvation to creatures; I observe the Son, breathing back in the creatures themselves; but the Holy Spirit breathing into the same. The aspiration which the Father makes, is as it were the desire with which He burns, desiring the salvation of creatures; the respiration which the Son makes, is His repose in the soul, while He makes it worthy of the Father's divine regard: the inspiration of the Holy Spirit, is the illumination which He inspires, that the soul may be able to go forward from virtue to virtue, until the God of gods be seen in Sion. And this is the continual operation of the most holy Trinity in creatures.

[221] she sees a Religious obstinate in sin damned. She said also, that the most holy Trinity in a more special manner flows the same divine influxes into Religious. But these, she would say, they receive so differently, that I cannot sufficiently wonder at it. But while suspended in this wonder God suddenly showed her a certain Religious, unknown to her, who did not receive those influxes, rendering herself unworthy of them; in that she wished to persevere in mortal sin, whence also she was surrounded by a very great multitude of demons, holding her bound with many chains. She, full at this spectacle of great terror, ceased not to weep and lament: and when she thus stood with her thought fixed on the aforesaid soul, suddenly she saw the same miserably thrust into the depth of hell, together with all the infernal spirits. Not able to bear this so horrible vision, she sent forth a cry so strong, that it was heard as it were through the whole monastery, and she said: A religious soul? Ah! never could I have believed, that with an obstinate will she should have wished not only to live, but also to die in mortal sin. At another time of the mystery of the most holy Trinity she said: O how beautiful a circle is the most holy Trinity, inscrutable, incomprehensible! In this circle there is a Mirror, a Book, and a Fountain. The Mirror I ought to behold, to study in the Book, to be washed in the Fountain. The Mirror is the Word incarnate; the Book in the Father and in His bosom, the Fountain in the Holy Spirit.

CHAPTER XXI.

The devout sentiments of St. Mary Magdalen upon the mystery of the burial of Christ, and of the Assumption of the Virgin Mother of God.

C. LX

[222] In the year 1585 on the 12th day of May, rapt into ecstasy for forty continuous hours, in memory of the forty hours in which the most holy humanity of Christ remained in the sepulcher; In the year 1585 rapt for 40 hours besides various and most devout affections, considering, now the body laid in the sepulcher, now the soul reclined in the bosom of the eternal Father; she was heard also in the person of the Virgin to say: I adore my son and Thy only-begotten. I offer Thee for every creature the blood, which Thy only-begotten son Himself shed, for human redemption. And afterward, Give me my son and my spouse, who was my consolation, and at this hour is my affliction; he has consoled and saddened me. She showed herself considering the whole body of Jesus from part to part, she seems to herself to be present at the burial of Christ: and kissing the wounds, and beholding the side, she said; Why do not all enter into the side so open, and into so deep a cavern of love? And when she seemed to herself to see Him buried: Now, she would say, it could rightly be said, that there is more than one Paradise: for where Thy essence is, there also is Paradise. Paradise therefore is in the sepulcher, Paradise in limbo, Paradise in purgatory: and what more? Paradise in hell. And a little after: How many, how many, O Word, O Spouse, wish to hold Thee shut in the sepulcher; not daring, nay fearing to confess Thy name in the sight of creatures! But others, complaining that they receive no gift from Thee, hold Thee shut up: and others for their own advantage lose Thee.

[223] But here when she had kept silence for a while, in the person of the Virgin she called Magdalen, and at the reception of the soul into the bosom of the Father: Peter, John and James, that they should enter the sepulcher, and render their services to the Lord. She praised also the devotion and love of Joseph and Nicodemus, with whom they had buried Jesus. You, she said afterward addressing all, here together shall make conversation with my son; and I in mind will accompany him wherever He shall be: if in the bosom of the Father, in His bosom; if in limbo, in limbo; if in the sepulcher, I too will be in the sepulcher. Then ceasing to speak, for a large space of time she showed herself standing in wonder, because she saw the soul of the Word recline itself into the bosom of the Father with its Divinity, and a little after she said: I saw the soul of the Word place its spirit in the essence of the Divinity. And when the eternal Father had shown her the exaltation and glorification of the Word incarnate, given Him on account of His humiliation; she, showing herself to hear and see great things, with the greatest wonder and complacency, again after a long silence broke forth into these words: And He led me into a great and high place, surrounded on the right and on the left with the sound of trumpets, of harp and psaltery, and other musical instruments, whose sweet sound is unspeakable, the sweetness incomprehensible, the melody unimaginable. I saw the soul of the Word rest, be placed, and be dilated in the bosom of the Father. Then she withdrew into silence in wonder; and she understood the fruits, which human and angelic nature obtained from the passion of the Word incarnate; and the unhappy lot of the apostate angels and criminal men, against whom raising her voice, Go, she said, howl, cry as much as you wish: And He placed them in hell, and exalted our humanity in his confusion. I saw my glorification, and that of every creature in Him.

[224] Then continuing her discourse she added: Thou art too infinite and too great, and therefore canst not be understood; by me namely, who am full of ignorance and blindness; nay even in general by all: so, so. Yet Thou wilt be understood afterward: but, O when? When that shall be dissolved, which now indeed by conformity, desiring to understand whose great things, she wishes to die. but not by complacency, is united? Ah! how is death life, and life death, namely by conformity, to him who more knows Thee. He who more knows Thee, also more suffers, in that he holds Thee not. Here she began to reason of five kinds of conformity. The first is had through ignorance, and is that, which deprived of light, and not knowing the greatness of God or the dignity of the soul, commits sin, and afterward wraps itself in a certain feigned humility, which avails to nothing. The second is through nature, and this lacks durability, on account of the instability of our nature. she expounds 5 kinds of conformity, The third conformity exists through grace, and this is humble and proceeds from God, useful also to itself and the neighbor. The fourth is born of wonder, and is permanent, humble, and full of grace. The last is made through love, and is the sublimity of conformity, born of an intimate knowledge of the divine greatness, and proceeding from a pure will. But this conformity is not wrapped up, but pure, simple, and sincere, and pleases the most holy Trinity, and is most useful to itself and its neighbors. To the soul thus conformed through love Paradise is of as much worth as Hell; and Hell of as much as Paradise; heaven of as much as earth; human nature of as much as Angelic; the rational creature itself of as much as a beast; light of as much as darkness. For through that intimate knowledge of God it knows nothing, leaving itself as it were dead between the hands of God: but this proceeds from that intimate and ardent love, with which it is borne into God. O sublime conformity! which at once unites things so contrary, and is the nuptial garment of charity, by which the soul fecundated like a vine generates that sweet fruit of the grape, whence is pressed out wine, inebriating God Himself. O anxious desire! which like a wine-press sweetly presses out the fruits of the soul itself, unto the salvation of neighbors, the honor of God, and its own utility.

[225] Here again she kept silence for some while, amid signs of wonder, on account of the small number of the elect, in respect of the far greatest multitude of the reprobate, whom she said she saw: and she numbered the various orders of innumerable Saints and blessed Spirits, festively surrounding the divine Word: she detests the sins of the human race, and detesting the faults and sins of the world, she repeated: O if I could give my life, that so many iniquities might be taken away! Even if Hell had to be borne by me, of which at present I seem to bear a part, it would be reckoned by me to be Paradise, only that there might be taken from the midst Hell as well as Paradise. The bush of Moses burned, nor was it consumed: but I am consumed, and burn not. O Word! Let there be no more sins, no more sins. O good Jesus, how am I today complacent in myself in Thee, who know Thee not, understand Thee not, love Thee not? But here, showing by gestures that she was wholly consumed, My Jesus, she would say, I know not whether Thou intendest that my body be destroyed in this manner: I know not whether I am in heaven or on earth, in hell or in the abyss.

O good Jesus! O good Jesus! If I ascend into heaven, Thou art there; if I descend into hell, Thou art present. O good Jesus! O good Jesus! Thou art all love: but pure love, O good Jesus! My Jesus, I understand neither Thee, nor myself. Whether I be in Thee, she melts with the love of Jesus. Thou knowest. Whether I be on earth I know not, or in heaven, Thou knowest: whether in purgatory, no. In hell? I will dare to say, that of it I partake so much, that I know not where or what I am. I am nothing, and I am an infinite thing, inasmuch as I proceed from Thee who art infinite: for all creatures are infinite, inasmuch as they proceed from Thee the infinite, but as to their being they are nothing. But because they are infinite, they understand infinite things; they comprehend Thy love, which is infinite; they love Thee, who art infinite; they possess Thee, who art infinite. Whether I be, or be not, whether I understand, or understand not, Thou knowest, and I could say with Thy Apostle, Whether in the body or out of the body I know not. God knoweth. I care not to understand or know this. Thou art all mercy, all justice. Good Jesus! good Jesus! I will bless the Lord at all times. Come, Word, Come. But Thou wilt come to me with exultation. O Spouse most loving above all the honeycomb of the sweetest honey, how much, how much Thou delayest to come to me; to come, I say, by Thy presence, for by essence I have Thee already. Let the eyes of Thy power be turned and behold the creature, so greatly deformed with sins, as he knows to whom Thou hast given to understand it, and who has sustained the torment of a vision of this kind. Indeed I wonder more at those who offend Thy power, wisdom and goodness, than at those who love Thee.

[226] A little after she showed signs of gladness and jubilation, seeing the eternal Word triumphantly descend with His soul to Limbo, She sees Christ descend to limbo, to console nay to glorify those souls: and beginning to address the most blessed Virgin, On the psaltery, she would say, I will sing to Thee and adore at Thy holy temple. Thou wast a temple, O Mary, and a temple was Thy son. Thou didst see thyself in Him, and Him in the neighbors. Thou wast a most beautiful temple, in which that worthy oblation had to be made, because thou hadst not been sanctified, but immaculately conceived. And afterward: I saw the throne of God high and elevated, and sitting on it Mary, the mother of Jesus surrounded with lilies and attended by four Angels. What glorification can be given to Mary on account of so excellent a vocation, made by the Word itself, and on account of a faith so firm and stable? Here she subjoined of the affection, and that He is awaited returning thence by His mother, with which they awaited the son returning from Limbo and raised again. Then speaking of the women, who went out to see the dead body where it was not; They teach us, she would say, that when the Word has withdrawn from us; and we feel it not, as though it were dead; we ought not to stand still, but to seek it with great desire, and with ardent sighs to proceed even to the bosom of the Father, not stopping, until we find it; nor to desist from sending forth interior cries, by which we may call it; or from casting at the Word itself the darts of the catapult of love, as at a bird, until falling to the ground it suffers itself to be caught, and by its own power makes itself powerless.

[227] Finally returning from Limbo, O happy, she said, souls, who although you were not present when the Word shed His blood; then the souls of the Fathers go forth clothed with His blood. nevertheless you have shared in its efficacy, and have fitted and sewn for yourselves a bloody garment, which as soon as you had put it on, you could not even a single moment remain in that place. So if a soul rendered itself fit by partaking of the aforesaid blood, it would be impossible that it should not be saved: but we should all receive it, unless we ourselves made ourselves incapable. Who led Thee down to earth, O Word? Love. Who led Thee back to heaven? Blood. Who made Thee descend to us, unless Thy essence, which consists in the communication of itself? Who made Thee ascend into Paradise, unless Thy pains and wounds? Who shall ever be able not to be grateful to Him, for so great and so infinite benefits of His? Love drew Him from heaven to earth; Blood draws Him from us from earth to heaven. Here moreover she made a sign that she saw Jesus raised again, and said; All seeing Him wondered at the splendor of His glory. Where are the wounds, where the stripes, where the spittings?

[228] On the night of the Assumption of Mary Very notable also and no less devout had been the thoughts and affections, with which she occupied herself on the night of the Assumption of the most blessed Virgin in the year … For after she had prayed all the choirs of the Angels, that they would obtain for her from the Lord pardon of her failings, that she might be disposed to ascend into the heavens with the Virgin; she seemed to herself to see, as she said, those Angelic Choirs laden with gifts proceed in troops to the sepulcher, in which lay the sacrosanct ark of the Marian body, that they might take her to themselves: but because they could not increase her glory, as being perfect and consummated, what they would have wished to do for her, they did for the more faithful souls, that they might be assumed together with her. But behold the Angels hastening to the sacred humanity of the Word, that from His rosy wounds they might draw various ornaments for adorning our souls: she sees the Angels adorn the souls accompanying her which would that they were disposed to receive all that adornment, signifying various virtues, which they themselves would wish to give them: for thus the Virgin would be so complacent in us, that she would hold her eyes continually fixed on us. But the Archangels go to the rosy wound of the right hand, and load themselves with most beautiful collars, to be distributed to those who do not incline their head to do their own will. The Thrones, from the left hand take precious bracelets, signifying that we ought only to work that God may be honored: because this we promised Him and this pleases Him. The Dominations, from the wounds of the most holy feet take earrings, denoting the continual attention, which we ought to apply to the interior inspirations of the Holy Spirit to give them to execution. The choir of the Principalities, with adornment taken from the wounds of Christ: from the thorny head of the Word draw the golden crown of charity, which is God Himself, because God is charity. The Powers, from the cavern of the sacred side bring forth the sign so dear to spouses, and without which they could not be called Spouses; namely the ring, of which it is said, I will espouse thee to me in faith. But what will the three other Choirs do? Lo, they will adorn us with the insignia of the Passion of the Word, that He too may be complacent in us.

[229] and she asks to be interiorly and exteriorly reformed. Here she said, that she saw the Angels dancing and festively surrounding the place where the body of the Virgin rested, which can be called another Paradise, because in it God Himself had rested. And when the Virgin seemed to her now raised up, she prayed her that she would deign to renew her interiorly and exteriorly, and said this sufficed her. Then she felt a great torment, so that she said, O Mary, I fear lest my soul be dissolved from the body like thine. But seeing a little after that the Virgin was assumed, and hearing the most sweet songs of the Angels; O how sweet, she said, are the songs; they make me melt; but I cannot perfectly understand them, much less express them: the substance meanwhile is such: Let us assume her, who assumed God into herself. Let us assume her, who assumed into herself all the miseries of the human race. Let us assume her, who assumed into herself all virtues. But here wholly absorbed in wonder, she repeated nine times the Responsory, and she sees her assumed, Holy and immaculate Virginity. Then she subjoined: The most holy Trinity named her nine times Holy, because it raised and exalted her above the nine Choirs of Angels. O wonderful and stupendous thing, that the eternal Father, who indeed is God, with so great love should draw to Himself a poor little creature, such as Mary was; and with the same love, with which He sent the Word to execute the work of redemption, should draw to Himself also the redeemed thing. The same love which moved the Word, to detract Himself in a certain measure from Himself, moved Him to draw Mary to Himself. The Holy Spirit was not more prompt to descend into Mary, to form in her a little human body for the Word; than to assume Mary into heaven, which without her seemed not perfect, its chief adornment being lacking to it. The Saints were not yet, so to speak, fully glorified, as long as Mary was lacking to Paradise; because through her they received the fruit of their glorification.

[230] What more shall I say? God Himself seemed not sufficiently to enjoy His glory, since He is so communicative of Himself, because there was not found in Paradise any creature so pure, that it could be capable of partaking of the same glory. There was indeed there the humanity of the Word, but He was God and man, and so glorious in Himself: the eternal Father therefore fixing His eyes on Mary, and that for so long she remained on earth, was complacent in her exceeding purity, because she had drawn from it the Word, and enclosed Him in her narrow womb. But if Thou wast so greatly complacent in her, O God, why didst Thou so long detain her on earth? Thou wast complacent to have her on earth, just as Thou wast complacent to have her in Thy mind, when Thou createdst her. Because just as holding her in Thee, Thou sawest the fruit to come forth from her; Thy Word, I say, which from her most pure blood was to take flesh; so afterward holding her on earth, Thou didst regard the fruit produced from her; because beholding the humanity of the Word, sitting at Thy right hand, Thou sawest in a manner the flesh of Mary, as taken from her. But Thou, Mary, how could it please thee so long to remain on earth, after the ascension of thy most sweet and most lovable son? Forsooth, just as thou wast complacent in conforming thyself to the will of the Father, that He should hang on the cross; so to the same thou wast conformed, that thou shouldst be on earth without Him. that she might conform herself to the will of God. Thou didst conform thyself to a thing so difficult, as it was to see the Son of the eternal Father suffer things so shameful, considering the greatest fruit to proceed from such a passion, which fruit we were, destined to refill the empty seats in Paradise: and in this so greatly wast thou complacent, that if it had been expedient, thou wouldst have given even thyself, O Mary. Behold now Mary is raised above the clouds, nor is she seen any more, but only something of splendor left by her. Here moreover when she had offered many creatures to the most holy Virgin, she returned from rapture to her common senses, leaving us examples of her so pious and holy contemplation.

CHAPTER XXII.

The insatiable desire of suffering in Magdalen: her last illness, death, burial, miracles.

CAP. LXI

[231] There was no enemy whom the Saint more grievously hated, than self-love and her own flesh: Most severe toward her body, to which from her earliest childhood she declared herself contrary, refusing to take food outside the times of dinner or supper, leaving the delicate dishes, sleeping on a straw sack, rising by night to the discipline, encircling her temples with thorny twigs. But she who treated her body so ill in her father's house, under the eyes of those who watched her lest she should go to excess; when she saw herself in another state and a house of penitence, could never be sated with the harshness of the life she had begun. But it was not the least of her penances, that she spared no fatigue in those labors, which were either enjoined her by obedience, or of her own accord taken up by her for the help of her neighbor, although her body broken by fasts and other chastisements scarcely sustained them. Beyond that five-year period, which she passed wholly on bread and water, except that weekly she tasted wine thrice, her whole life could seem a continual fast … Not content with this she added flagellations so rigid, not content to vex it in manifold ways, that the nuns hearing them ran to the Superior, that with the precept of obedience applied she might order her to be restrained. She girt her flesh with rough hair-shirts, besides a girdle, made of nails and other iron-work, which she used. But that she might gratify her implacable hatred toward herself, now she struck her breast with a stone, now she scorched her arms and legs with dripping wax, or with nettles applied; sometimes also she squeezed her flesh with pincers even to the pressing out of blood. Add to these the endurance of the winter's cold, under a single tunic and with feet for three years bare: into which when she put shoes, not rarely she inserted prickly juniper-berries. Add sleep, interrupted only by vigils and full of torment, even on the bare ground, for fifty continuous nights, her clothes only rarely taken off, that she might more promptly either run to the sick, or awaken the Sisters to the morning Office, as for fully fifteen years she did. But such a form of living she scarcely intermitted, unless compelled by most grievous illnesses, which she could not dissemble.

CAP. LXII

[232] Nevertheless inflamed with the desire of greater endurance, she began to ask of God, she desires that pure suffering be granted her, that He would grant her pure and mere suffering. Of which benefit having seemed to herself to have divinely received the hope in a rapture of the year 1602, she went all cheerful to Mother Sister Evangelista Jucundi, a woman of great experience and virtue, formerly her Mistress in the Novitiate, of whom she made very great account and was wont to call her a Holy of Holies; signifying to her that God seemed about to grant her naked suffering; and thereupon she begged, that she, whose prayers she believed could do much with God, would not by deprecating intercede, and hinder so great a good for her: which when she had promised, more secure now she went to the Choir, to give thanks to God. The raptures therefore which she had thereafter, were without all spiritual relish: but because in one of them she seemed to herself to taste again something of the former sweetness, she was heard to burst forth into complaints and to say, Ah! my God, why dost Thou violate the pact entered into with me? And often repeating the same prayers, and obtains it in the year 1604. she was in the last rapture of her life, in the year 1604 made more certain, that God had assented to her desire; about to join to her last most grievous infirmity the extreme aridity and desolation of spirit, to which even from the year 1590, after the five-year probation aforesaid, she had courageously offered herself. Hence she was compelled, that she might excite even a little devotion, to seek some means: and so she was seen now with the rosary in her hands before the venerable Sacrament, now turning over little books of vocal prayers, now reading the history of the Lord's Passion or the Lives of the Saints, especially after Communion. In all which and other ordinary exercises experiencing an unwonted repugnance of the sensitive part, she said at one time to a certain friend: Truly, Sister, it behooves to labor greatly, and the soul which has tasted God to be exceedingly loving of endurance, that it may work in the same manner in the time of aridity, in which it worked when flowing with divine consolations.

C. LXIII

[233] Already in the year 1602 she had begun to sustain a fever with a cough, Lying down for the last time, and in the following 1603 a pectoral vein had been ruptured in her; nevertheless against the judgment of the physicians she had prolonged her life even to September of the year 1604: when, the mastership of the Novices being completed, she was elected Sub-prioress: but after eight days, in which with great zeal she had ordered many things toward better observance, again seized by fever she was fixed to her bed through obedience. The variety and gravity of the pains which she thence endured, and the whole order of her last illness you have in the last chapter of the Life described by Puccini; which therefore the author here more strictly follows: but neither thus do I think it should be rewoven: it suffices from it here to say, that one of her Disciples, seeing her suffer so much, said, Mother Mistress, it is indeed a great thing, that God daily bestows on thee new matter of suffering. To whom she: she commends the exercise of patience, But this has been my desire even from my youth; and this grace, especially after I had communicated wont to be asked by me, I esteem of the greatest. For the exercise of patience is so noble, that the Word, finding Himself in the bosom of the Father in the delights of Paradise to abound in all goods, because nevertheless there was lacking there the stole of patience, that He might prepare for Himself also this adornment, descended to earth: but He was God, nor could He be deceived.

[234] There was one, who seeing her so greatly tormented, said: Mother, my mind does not suffice to see that God makes thee suffer so much. and admonishes that pains should not be separated from the will of God, That voice disturbed her, so dissonant from conformity with the will of God; and she showed that the failing, mingled with those words, had grieved her more, than the evils themselves by which she was afflicted: and therefore most seriously she said to her: Sister, as often as thou shalt see thyself pressed by tribulations, beware vigilantly lest thou draw them out of their fountain, which is the will of God, otherwise they will be to thee a great and unbearable burden. A beautiful admonition indeed for those souls, who, while they are in this life, desire to advance much. She showed also that Sister Mary Pacifica del Tovaglia had compassion on her, to whom she said being sick: I acquiesce in that in which God is pleased, and from my heart I offer Him all relish and spiritual consolation, only that I may be saved. At which words the other could not hold back her tears: but greater compunction she brought to all, when she so seriously asked the Confessor, whether he believed she would be saved. And yet a few days before she had said (as Sister Mary Innocentia Dati testifies) I could not have worked otherwise than I have hitherto worked, because in all my actions (as far indeed as I know) I intended nothing else, than the honor and glory of God: which now brings great quiet to my heart.

[235] Amid these things tending to the end of life, she was fortified with the holy Viaticum, the night following the 24th day of May at the seventh hour after sunset. And amid the sacred hymns, for the solace of the dying woman, she dies in an act of obedience, the symbol of St. Athanasius was recited: and when at the fourteenth hour, to say Mass and impart Communion to the Religious, the Confessor having departed, had through the Sacristan commanded the Prioress Sister Evangelista Jucundi, that in his name she should under obedience charge her to live, until the mysteries being finished he should return to her; she prolonged her life until the eighteenth hour, when she died on the 25th of May in the year 1607, having passed in Religion twenty-four years, five months, twenty-five days. But she being dead, not only was it a miracle that her countenance, before pale and emaciated, not without signs of the glory soon acquired. was presently restored to youthful fullness and bloom: but also, that one of the nuns there standing by, who until that time with a mind more alienated from her had given no credence to her raptures and virtues; suddenly compunct, felt a firm persuasion inspired in her of the heavenly glory obtained by her.

C. LXIV

[236] The offices being finished the next day the 26th of May, at the body exposed in the church, and the people removed as well as could be done, a sinner is converted at the sight of her; the doors being now closed, there remained nevertheless some, and among them F. Claudius Siripandus of the Society of Jesus, and a certain youth of a very slippery and dissolute life, who saw the Saint's countenance suddenly turned away from him to the other side. Whom the Father, beholding stupefied, and with changed color giving a sign of a troubled mind, approached him, and Look, he said, young man, lest perchance the Saint has not borne to be beheld by thy eyes, who leadest a life so scandalous. To whom he, now compunct and contrite, So it is, he said, Father: but I will make an end of license, as thou thyself shalt see. Nor did he do less than he had promised: for after a few days returning to the same Priest, by a general Confession he set forth the offenses of his whole life, Relics are eagerly asked for: with a great sense of grief and a serious purpose of amendment; nor very long after the same died, with no small hope of eternal salvation. Then the Religious began to be disquieted by the supplications of those asking for devotion's sake something of those things, which had been in the use of the deceased: which they refused to satisfy, until D. Archbishop Alexander de Medicis, son of Marcus, for the great opinion he had conceived of the sanctity of Mary Magdalen, permitted that their devotion should be satisfied; and so various things were distributed, which thereafter greatly increased the common veneration toward her, on account of the miracles which by means of them the Lord wrought.

C. LXV, C. LXVI AND FOLLOWING.

[237] There was then so great a devotion of those flocking from all sides to the place of burial, a concourse is made to the sepulcher, that not a few of the pilgrims placed their shoes at the very entrance of the city gates, presuming to come thither only with bare feet. But to the increase of that fervor much contributed the spread report of the incorruption of the body, recognized in the year 1608 on the 27th day of May; when it pleased to exhume it, because to the place, where it had been given to burial, a well was near; and from the eaves of the church roof dripping water continually moistened the same place. But the chest was found wholly damp and the cloth of waxed linen, especially after the year 1608 the body being found incorrupt. which wrapped the body, quite rotten, so that it went into fragments, the other garments also were damp: yet the body itself appeared incorrupt, except that the face and feet had put on a dark color, and the tip of the nose and lower lip seemed somewhat consumed. The license of the Lord Archbishop being then added, the same body palpable and tractable, as if it had then first expired, was received within the monastery; and being clothed in silks by the Religious, was placed in the chamber, then already converted into an oratory, where for five years she had lain sick. Amazement was increased eight days after by a liquor of a most sweet odor, perceived to drip

from the sacred body from the knees downward; and it was caught with cloths placed underneath, which thereafter remained as if tinged with odorous oil, and were distributed among various persons. and a liquor dripping thence. For this liquor began to drip from the beginning of June 1608, nor did it cease, before the end of June of the year 1620: when, the aforesaid dripping ceasing, there yet remained, and today remains, a sweet odor, legitimately proved in the Processes. But this miracle gave occasion in the next year 1609 of more festively keeping the day of her death, and this thereafter remained in the veneration of the faithful. The miracles of cures which the Saint wrought while living, have already been set forth elsewhere: but those which she wrought after death, will presently be related in a special Treatise; and they are the argument of almost the last chapters of the Life published by Fotius, here omitted.

C. LXXI

[238] To the same Treatise also we defer the Beatification celebrated in the year 1626, After the beatification, and the wonderful things that followed it: by which when the name of the Saint shone forth, not only through Europe, but even beyond it far and wide; from every part with incredible insistence the nuns of St. Mary of the Angels were required, to communicate something of her Relics: whence it came about, that they at length, for the glory of God and the Saint, remained despoiled of all the garments, veils, and other things they had which had once pertained to her use: of which cut into parts there was sent into many cities of France, Spain and Belgium, to Lisbon, Vienna, Innsbruck; into England, Ireland, and Poland; into the East and West Indies; into the Congo and Angola; into Sicily, the March, and Romagna; to Rome, Naples, she began to be venerated throughout the whole world; Venice, Bologna, Parma, Modena, Mantua, Milan, Genoa, Lucca, and many other cities of Italy: and in many of the aforesaid places chapels were built and altars erected, the popular devotion always growing toward them, as the votive offerings hung everywhere prove, and the gifts offered in memory of received benefits; which as it increased the veneration of the Saint among all, so also it kindled the desire of seeing her more glorified: nay even in the year 1624 the sacred corpse, which until then had been kept in a chest merely wooden, although gilded; was transferred into another more seemly one, whose sides furnished with crystal panes did not exclude the eyes of those piously venerating; and in this it lay until the year 1659.

[239] But if in all the places, in which there is something of the Relics, it was so done; much more in that city, but especially at Florence, where her venerable body is held, which now is kept in the chapel of the Nasi family, where formerly was seen hung an image of St. Bernard. But it pleased the aforesaid Lords, Patrons of the chapel, in the year 1629, that in its place there should be exposed a painted image of the Saint, on bended knees and with arms stretched out receiving from the most blessed Virgin the veil: and the altar itself was adorned with marbles: to which to be still more adorned D. Lutozzo Nasi, the last of the family, in the year 1667, bequeathed by will three thousand scudi. Under the aforesaid marble altar the sacred deposit was placed, where now it lies in a new chest, within a chest, adorned with most clear crystals, disposed through the four sides and bottom and the gabled lid within gilded borders, with most beautiful workmanship: but the chest itself stands upon a base, one cubit high, and gilded all round, with a sculpture of flowers elegantly drawn out, and bound with their ribbons and little bands; which is a most beautiful thing to see; nor less the pavement, on which the base is set, all wrought with exquisite marbles.

[240] But in the year 1659, when that new chest was constructed, constructed in the year 1659, of greater form and elegance, out of the munificence of D. John Vai of Prato, on account of a grace received; the sacred body was also clothed with new garments, after the form of the Carmelite habit, but made of richer material: namely below of golden threads interwoven with black silk, above of silver with white silk, yet leaving the face bare as well as the feet and hands. The Saint has a silver crown on her head, on whose fingers afterward were put four most precious rings, and in her hands a green branch of lilies of painted silver, white with the same metal; but upon her breast the Saint has a golden Crucifix, given for this by D. Commander Fr. John Francis Ricasoli. There is also a golden medal at her feet, sent by Pope Urban VIII, with a mandate that it should be placed there. Outside the chest, toward the part which is enclosed within the monastery, to which many lamps. there is to be seen hung a large golden cross of great value, and likewise a golden heart, on which are read inscribed these words: The sign of the heart of Ferdinand VI Duke of Mantua and IV of Montferrat, dedicated to Blessed Mary Magdalen de Pazzi. Round about the chest hang ten small silver lamps, which always burning render the sacred body conspicuous; besides eleven likewise of silver, hung within and outside the chapel, by various devout persons of the Saint herself: and many votive offerings. among which two have the form of a heart, but one of them is gilded, and is the gift of the Most Serene Nicholas Francis Duke of Lorraine, with an annual revenue that it may always burn. Moreover the other silver votive offerings, of various form and size, outside and within the chapel (to use the words of the Process made at Florence in the year 1663) can scarcely be counted. And from that time thereafter very many others were added, the veneration growing more and more, with the fame of sanctity and miracles.

POSTHUMOUS GLORY

Collected from various authors and monuments.

Mary Magdalen de Pazzi, of the Order of the Carmelites, at Florence in Tuscany (S.)

FROM VARIOUS SOURCES.

PREFACE OF THE COLLECTOR D. P.

[1] God wonderful in His Saints, not only adorned Mary Magdalen while living among us with excellent miracles, These are collected, partly from Vincenzo Puccini, which we have already given in the preceding history, strengthened with most certain testimonies of faith: but did it also more at length after death. But it pleases to divide these into three parts, so that the first be those, which happened in the first three years from her death, and are consigned by the Author of the life after the third and sixth part, and likewise after the last edition of the year 1620. The second and third will be those, which happened before the solemn act of Canonization; the last, those which followed it even to the present day. The first we will give from the original Italian of Vincenzo Puccini, whose authority is to us preferable to another name of however much greater weight, since the rest drew from him what they brought to the tribunal of the Roman Pontiff. The miracles of the second kind I had in mind to collect not from the Roman Processes, but immediately from the Florentine ones made by ordinary authority if I had been able to obtain them: for I did not doubt, partly from things afterward published, but that the reader would hold them the more agreeable, curious of truth to be learned immediately from the very mouth of the present witnesses, than if he received them from others decimated, altered, and reduced into a compendium. But this glory, such as it was, that would have accrued to their Saint from a collection of this kind, those very persons took from her, whose chief interest it was to communicate such things to us; even after at Rome there had now been made for that end labor and expense not small, that what I did concerning St. Angelo the Carmelite, I might also be able to do concerning St. Mary Magdalen de Pazzi. Let them see, how they render account to God and the Saint and their own Superiors at Rome of light hidden under a bushel; we for our part will continue to deal well even with the unwilling, and to confer to the adornment of their Order whatever we can with truth preserved. The miracles of the third kind although they could be given more authentically, some things done after the Canonization are added. than they are now had summarily published; we do not however wish to prescribe to those whom it concerns, the form, in which they themselves ought to bring forth into light the honors of their own Saint: we shall therefore be content with those, just as they are now printed, partly in the Lives published after the Beatification at Rome, one under the name of Puccini, the other under the name of our Cepari; partly in R. P. Patrick of St. James, from a more recent Roman prototype; and to the same we shall add what the Most Reverend Prioress of that monastery Sister Evangelista of the Heart of Mary, with her own hands and those of her Religious, most kindly transcribed, selected from more than one hundred and forty graces, done after the same Canonization until now almost at Florence; with the history of the body solemnly exposed in the year 1676 for rain to be obtained. To these will be added the more solemn translation, made in the year 1685, to the chapel of most precious marble and work which was under the hands of the artificers for eight years and is exhibited engraved in brass: and so an end will be given to this treatise, which, by an example already otherwise used, it pleases to name Posthumous Glory.

CHAPTER I.

Miracles after death, printed in Italian at the end of Part 2, and reprinted with some others after the Life printed in the year 1629.

[2] After the death of Sister Mary Magdalen, while from every street of the city the people flocked to see her holy body, The corpse exposed in the church the Lord willed that her sanctity should begin to be proved by miracles, of which the first was this. There had come thither for the same cause a certain Priest of the Society of Jesus, moved by those wonderful things, which of her both at Florence and elsewhere he had heard: and after with great solace of his soul, in the sacristy where the body lay placed on a litter, he had enjoyed the sight of her; and had observed how in her face, pale and dead, there shone the living colors of sanctity, and the pledges of eternal life already obtained by her soul, with a certain vivacity of the eyes, somewhat open and quite serene, such as he had never beheld in any dead or dying person; he went out of the sacristy, to make place for others. When lo, for the satisfaction of many, desiring to enjoy the same sight, from that narrower place the body was carried out to the church. she turns her face away from an impure man. Here he saw the countenance turned toward the sacristy, toward the side where are the grates of the monastery, and presently in the twinkling of an eye turned back to the other side. He wonders at the deed, and perhaps impelled by a certain interior inspiration, attentively considered, whether there had been anyone there from whom that motion had proceeded; and he manifestly knew, that no one had stood there, who had touched either the head or the litter. And while he hangs thereon thoughtful, he perceived on the other side a person standing, whose soul he knew to be wholly immersed in the mire of carnal pleasures, whose sight in a manner the most chaste Virgin had fled. But the same thing being noted by the person himself, besides wonder, excited in him repentance of his former offenses, with a purpose of a better life; as the aforesaid Father wrote diffusely with his own hand.

[3] By the touch of a flower taken from the same Lady Mary de Rovais, married into the Rossi family, had been sick for sixteen months, nor had she moved from her bed; but neither could she in any wise move herself by herself; and she had been brought by that long illness to that state, that she could bear unharmed neither the sight of the air, nor the whiteness of the wall; and all kinds of remedies applied by the physicians

had profited her nothing, and all hope of recovering health had failed. But it happened on the 30th day of May of the year 1607, that the Rev. D. George Ciari, Prior of St. Simeon at Florence and her spiritual Father, brought to her some flowers, which had touched the body of Sister Mary Magdalen, as one conscious of her exceeding sanctity, persuading her to receive them with devotion: which doing with due faith, she placed them upon herself. Wonderful to say! The following night she rose by herself from her bed, a woman incurably sick is healed, and the next Sunday went to the church of St. Simeon, quite free and sound, all who had known her sick being amazed. And what is more wonderful, within a few days from her house, a whole thousand paces distant from the monastery, she came hither, walking on her feet; and entering into the church, she felt her strength restored to her, and her health wonderfully confirmed. There therefore, after the sacraments of Confession and Communion piously performed, with her own mouth she made most certain attestation of the miracle, together with the aforesaid D. George her spiritual Father and her kinsfolk, giving to the use of the monastery forty pounds of white wax, in sign of gratitude for the benefit, granted her by the handmaid of God.

[4] [and the same is delivered by the part of the habit touched, once from a long-standing fever,] Four years afterward elapsed, that is 1611, the same D. Mary began to be sick in the month of May; and the whole summer burdened with fevers and other troublesome symptoms, she became so weak, that the physicians dared apply no remedies to her; wherefore placed beyond hope of life, on the 26th of October, she received from the aforesaid D. George Ciari a little sack stuffed with feathers, which the Blessed one was wont to use upon her stomach, against the grievous pains which she suffered. But scarcely had she put it to her bosom, when she felt diffused through her whole body a certain comforting heat; and first her head strengthened, then the other members; so that free from fevers, and that very hour rising from her bed, she ordered the household called together to her to sing the Te Deum, all wondering at the suddenness of so miraculous a cure: and she herself came on her feet early in the morning to the church, to give thanks. The same D. Mary had obtained from the Nuns of St. Mary of the Angels, again, that a certain daughter of hers should be received among them; and afterward she had relapsed into a fever, so that she could in no wise rise from her bed, and therefore the clothing of the girl was deferred: who when she had thus for two months awaited her mother's convalescence, caused it to be announced to her, that she altogether desired to be clothed with the sacred habit. But the mother said, Let her then pray Blessed Mary Magdalen, that she may heal me. This understood the daughter sent her the little silken tunic, with which the body of the Blessed one had been clothed for some while after death: but Mary receiving it with faith, and putting it on the same evening, suddenly recovered; and the next morning went to the monastery, to satisfy her daughter's desire; both giving thanks, for health restored by miracle. Finally a third time, she having relapsed into the same illnesses, and a third. and for two or three months now keeping her bed, there was sent to her a veil, which the Blessed one living had used: with which causing the sign of the Cross to be formed over her breast, by the Parish-priest present while it was being brought, at that very moment she recovered.

[5] Magdalen, daughter of Peter Rondoni, of the Foundlings whom they commonly call the Abandoned ones of the Florentine Foundling-hospital, for the space of six years was so afflicted with fevers and pain of the stomach, that for nausea of food she could only with the greatest difficulty eat or drink anything, two girls are cured of an inveterate pain of the stomach. and at the odor of any refreshment whatsoever, even of wine, she felt vomiting stirred up in her with great violence. By these evils brought into a most wretched state nothing profited her of all the remedies applied; when receiving a little piece of that Blessed Mother's habit she herself placed it on herself with faith, adding a vow of visiting her church, and there receiving the Sacraments, and fasting some days in her honor: and without delay, all the evil being driven off, she began to eat and drink, and remained sound. Catherine, daughter of Anthony Tosi, likewise one of the Abandoned ones of St. Catherine of Florence, for twelve continuous years was burdened with excessive pains of the stomach, which often allowed her neither daily nor nightly rest, and so greatly afflicted her, that she herself testifies she was almost brought by them to despair, by which she was forced to dissolve into bitter tears: and now wholly consumed, having only skin and bones, she was kept as it were continually in bed. To this one also was given a little fragment of the Blessed one's garments: which when she had faithfully applied to herself, immediately she was lulled to sleep, and waking found herself altogether sound: nor did she suffer any such thing more. These things their editor adding to the former ones in the Roman edition, notes in the title of Chapter 145 that both had been received and approved by the Congregation of rites as miracles; but the following ones which constitute his chapter 146 and are related by Puccini, are indeed for the most part attested in the Processes, yet were not received by the Roman Rota into the reckoning of miracles, namely these.

[6] Margaret, daughter of Lady Cosa Casati daughter of Lawrence, for eighteen years had borne pains in the right side of her body; a dying girl by a little piece of the habit, and the physicians despairing of her life, she had received the most holy Sacrament with extreme Unction. Moreover she had remained in agony for eight days, and was reckoned already dead. But, God willing, there was placed upon her something of the habit of Sister Mary Magdalen; and immediately the illness departed, and she remained quite free and sound, as she herself testified. John, son of D. Peter-Francis Rinuccini, a boy of ten years, lay gravely sick in bed, and in so great danger of life, that on a certain evening he was given up by the physicians and the household: wherefore D. Virginia Ridolfi, his mother, beyond measure afflicted, with living faith hastened to Mother Sister Mary Magdalen, to whom she had been familiar and devout while she lived; likewise a boy: and she seemed to herself to hear interiorly, that through her intercession her son should be delivered. And so she placed on him a little piece of garment, making a vow to God and the holy Mother, that if she obtained health for him, she would make him wear for one year the habit of the Carmelites, and would carry a votive offering to the sepulcher. These things had happened in the evening, when in the morning the boy was found by the physicians so thoroughly healed, that wondering they said, so quick a convalescence could be attributed to no other cause, than divine grace. But the vow being fulfilled, the mother and son confirmed the miracle. F. Anthony Menesius, Preacher of the Society of Jesus, By another relic applied a pain of the head is cured, seized by a dangerous and sufficiently troublesome illness, was moreover held by so great a pain of the head, that he took no part of rest; when by a certain noble matron there was sent to him a coif, of those which Mother Sister Mary Magdalen had used; wherefore trusting much in her sanctity, when the force of the pain most urged, he devoutly placed it on his head. Wonderful thing! Scarcely had he done this, when in a single instant he felt himself free from all torment, and the fever so diminished, that he soon recovered health: and he made public attestation of this miraculous success.

[7] Sister Mary Magdalen Berti, Professed of the same monastery in which Sister Mary Magdalen had lived, a deadly spitting of blood, being gravely sick with spitting of blood and a burning fever, was more and more burdened, so that the other Religious and the physicians themselves much feared lest she should quickly pass from this life. And now the spiritual Father of the monastery had bidden her make some acts of humility, used by those Religious in case of death. But on a certain morning, after Communion received in bed, the hope came upon her of recovering health, through the merits of Sister Mary Magdalen; wherefore she asked the same spiritual Father, that he would sign her with some Relic of hers. Which done she began to be better, and soon rose from her bed, and returned to the wonted exercises of the monastery, with the wonder of all the nuns, who all testified to the prodigious thing. a swollen knee, Thomas Fiaschi suffered in his right knee, much inflamed by humors flowing thither, which night and day gave him incredible pains, without any interval of solace: and the physician had told him, that that matter must yet last some days. A certain one of his friends visiting him, gave him a leaf of a jasmine flower, which had touched the body of Sister Mary Magdalen. But he receiving it, with great faith commended himself to the prayers of the handmaid of God, and suddenly felt himself relieved of his pains. But when the physician had come, to determine the remedies to be applied to the infirm part, for the dissolution of the humors there collected; beyond all expectation, and contrary to his own prediction, he found it opened: whence it clearly became known, that God through the merits of Sister Mary Magdalen had wished to grant him the grace of health, as he himself attested. Philip son of the most Illustrious D. Paul Ricasoli was sick with a catarrh with a burning fever, and a grievous catarrh, and in his breast suffered most bitter pains; and the remedies profiting nothing his life was feared for. Meanwhile to the aforesaid D. Paul father of the sick boy there was sent a little cross of Sister Mary Magdalen, which placed upon the breast of the little boy, that very day restored health to him; and his mother led him into the city, nor did he suffer any such thing more: as afterward with certain faith the aforenamed Paul wished to testify.

[8] Lucretia daughter of Andrew Pezzini, a virgin of twenty-five years, an energumen is delivered: possessed by the devil for about nine years, had been by him for seven whole weeks so bent over, that she almost touched the ground with her mouth: but although four or more times she had tried the customary exorcisms of the Church, yet had carried away no help from them: but on a certain day, with fervent faith having kissed some flowers and a little piece of the habit of Sister Mary Magdalen, she was suddenly raised to her feet; and on the eighth day after the malign spirit, who had before afflicted her, not being able to bear the power of those holy Relics, departed from her. But she with her mother and three sisters, in thanksgiving came to visit the holy body for seven continuous Fridays, confessing and communicating each time, and they often confirmed the said miracle with their own mouths. a dying woman recovers. Lady Mary de Bardi, married among the Arrighi, on a certain night was so oppressed with pain through her whole body, that from all her members a great abundance of sweat dripped. The physicians called immediately applied indeed many remedies; but these profiting nothing, they much feared lest within two hours she should expire: for they believed the pains to be colic, proceeding from a stony obstruction. Meanwhile to a certain noble Matron, there present, it came into mind, to apply the Relic she had of the Venerable Mother Sister Mary Magdalen. Concerning which when she had admonished the sick woman, and she had made a vow of going to the sepulcher with a silver votive offering and two wax candles; she placed on her breast a little piece of the habit, and one flower consecrated by the touch of the holy body. And without delay, the sick woman felt the torment thus little by little diminish,

that at length she was able to take sleep; from which awaking, she felt herself quite free, with the wonder of the physicians and of all present.

[9] Horatius, son of John Baptist son of the late Anthony Persiani, a little boy of about three years, likewise a dying boy. for four continuous months had been vexed by a most burning fever, with which dropsy was mingled: nor did anything else seem to remain of him, than skin covering the bones; nay since he could now swallow nothing more, for three days and four nights refreshed with no other food, than a little distilled liquid, he was believed about to die at any hour. Then his parents, trusting in the merits of Sister Mary Magdalen, took care to have some Relic of hers; and there was brought to them a little piece of the habit; which as soon as it was brought home, the little boy, who lay dying in a certain cradle, suddenly with a glad countenance called out to his mother, saying, Mother, I am sound. But more evidently appeared the miracle, when the aforesaid Relic was placed upon his body: since at its touch free from the fever he resumed his vigor, and began to walk through the house, as if he had never suffered any evil. And this John Baptist, father of the healed boy, testifies.

[10] One in peril from eating mushrooms is preserved, Master Simon Cisti, a Conventual Friar in Holy Cross of Florence, of the Order of Minors of St. Francis, on a certain day of the month of October, had taken in the morning for breakfast some poisonous mushrooms: which after a little rest brought him alienation of his senses, two tumors arising on his head, as many others about his buttocks; meanwhile he cast forth much foam through his mouth, nor could he call anyone to his help, because his speech also was impeded. But it happened that to his cell, in which the wretched Father thus lay alone, there came at such a point of time his disciple Master Leonard de Vacchia; who finding him dying, presently took care to have brought those remedies which he believed could profit. But Master Simon himself, seeing himself so near death, and trusting more in divine than in human aid, remembered Sister Mary Magdalen, toward whom he was affected with great faith and devotion. And forming his voice as best he could, he asked that some flowers and a little piece of the habit be sought from D. George Ciari, Prior of St. Simeon at Florence; and the Relics obtained he placed them on himself, devoutly promising, that if he escaped the present danger, he would go to visit the holy body, and would celebrate Mass in the church of that monastery. But an evident miracle presently appeared: for he began continually to be better, and rescued from the danger of death, was soon delivered of all trouble, to the amazement of everyone: and he made attestation of the miracle wrought in him. and one suffering an abscess for 3 years. Sister Humility Cini, a Lay-Sister in the monastery of St. Clement at Florence, on account of an abscess which for thirty years now she had borne in her body, could scarcely move herself. She took upon herself a little piece of the oft-mentioned habit, and fervently commended herself to Sister Mary Magdalen. But a few days after, having the aforesaid Relic by her with the greatest faith, she felt as it were a stone fall, and that humor vanish, which had been the cause of the abscess. Wherefore acknowledging the miracle, wrought in her by the handmaid of God, she testified the same, with the wonder of the nuns, dwelling in that monastery.

[11] The public attestation of these. All the aforesaid miracles, and many others here omitted, which the Lord God willed to work at Florence, through the merits of Mother Sister Mary Magdalen, were duly deposed by those in whose favor they were wrought, before witnesses worthy of belief, and strengthened with the subscriptions of their own hands: of which also by a public Notary attestation and authentic writing was made, to more affirm the truth of the same. The same with the aforesaid attestations and subscriptions were also written in the book, of which above, containing the subscriptions of the Religious: and a Notarial copy of the same (as also of all other things, pertaining to the present work) was placed in the Archive of the Archbishopric of Florence. And from these successes, as from certain pledges of the eternal blessedness obtained by Sister Mary, it can be understood, that she who while living on earth with so kindled a zeal procured the help of her neighbors, now (as it is allowed to trust) enjoying her beloved Spouse in heaven, will obtain infinite graces for those, who with devout faith shall have recourse to imploring her merits with the divine majesty, from whose infinite glory flows all the glory of His elect servants.

CHAPTER II.

Other miracles, related at the end of Part VI by Puccini.

[12] Jerome Mariotti, of the late Paul Pagliazzi of Valdarno, St. Mary Magdalen being invoked for four months struggling with a grave fever, suffered a graver evil in his breast: wherefore he was brought to Florence to the hospital of St. Mary-the-new, where by the physicians the hope of convalescing was taken away. But when there was given him a little fragment of the habit of Sister Mary Magdalen, a pain of the breast is healed, and he had devoutly accepted it, he commended himself to her with great faith. It was a Wednesday when this was done, and on the same day he began to be better, so that on the following Saturday he was wholly free and sound. And this miraculous success was indicated to the Mothers of the monastery by D. Camilla, mother of the same Jerome, and by D. Cassandra Martelli, epilepsy, as conscious of the whole matter. But on the very day on which the body of Sister Mary Magdalen after death stood to be beheld in the church, a certain epileptic woman, not being able for the multitude of the flowing people to come even to it, bent her knees before the image of the Virgin Mother of God, standing above the gate of the church aforesaid, devoutly supplicating, that through the merits of the handmaid of God she would obtain health for her: and presently she was heard, and suffered nothing similar thereafter.

[13] a pain of the head, D. Elizabeth, wife of Clement the Dyer, suffering most acute pains of the head, so that she took no part of rest; placed on her crown one of the flowers, which had touched the body of the Blessed Mother, and suddenly was sound. The little son of D. Ugolino Bonsi, born twenty months, was sick with a most burning fever, and for the greatness of the heat could not rest even for a moment: for he suffered also in his breast a great pain; and therefore his health was held by the physicians desperate. But as soon as one such flower was placed on his breast, the febrile heat was extinguished, a burning fever, the trouble subsided, and the boy's flesh became lively and succulent, with the great wonder of the physicians and of others conscious of it. D. Julius Ruccellai, by a spotted and pestilent fever brought to the extreme term of life, purple spots, according to the judgment of the physicians; as soon as there was placed on him something of the aforesaid habit, began to convalesce, and was soon wholly free. Catherine, daughter of Anthony Tossi, beyond measure was burdened with pains of the head and stomach; but the pain of the stomach for eight continuous years had afflicted her; a pain of the stomach; nor had they profited although many medicines were applied, but had more exacerbated the evil. Despairing therefore of help from these, she turned herself to the intercession of Sister Mary Magdalen to be implored with fervent prayer; nor did an hour and a half pass, but she felt herself as free from all pain, as she is now, wholly sound and lively.

[14] a difficult childbirth is loosed. D. Ginevra Busini, wife of D. Peter-Philip Uguccioni, was in peril amid the gravest pains of childbirth, when she commended herself to the venerable Mother, vowing to visit her body, and to offer a silver votive offering: then signed with a little fragment of the oft-mentioned habit, she suddenly and happily gave birth: and coming to the monastery for the cause of paying the vow, she narrated the whole matter distinctly there to the Mothers. A certain Religious, gravely but falsely accused, had been ordered by the Supreme Pontiff, to whom the cause had become known, to be most severely chastised. a calumny is dissipated, He sought and found the safeguard of his innocence in the intercession of the holy Mother, vowing thrice to visit her body, and to hang at it a votive offering of silver. Wonderful thing! Suddenly the truth was made manifest, and that Religious declared innocent, escaped all confusion and trouble. D. Hippolyta Chelli, married into the Barbadori family, in one eye for three months had been infirm, so that she could neither gaze on the air, An eye most ill affected is healed, nor lift her head for the vehemence of the pain: but the fitting remedies being applied and profiting nothing, there was prescribed her by the physicians a form of long and lasting cure, in that it appeared she could only with difficulty be healed. Stricken by which announcement, she betook herself as best she could to the monastery of Sister Mary Magdalen; and earnestly begged the Sister-Nun she had there, that she would bring it about that the Religious should invoke for her their Blessed Mother, in whose merits she had a great hope of health reposed. That very evening was done what she had asked, and the same evening that noble Matron felt herself relieved, and within a few days altogether delivered.

[15] Margaret, daughter of Thomas Sarti of Pontassieve, had unhappily fixed one leg on a pack-saddle peg; a wounded leg, and no blood flowing out, but coagulated around the wound, she was tormented with most dire pains, to which presently was added a most grievous fever. But a vow being made with faith to Sister Mary Magdalen, the fever and all pain ceased: and she attested the matter as it had happened, carrying a silver leg to the sepulcher. D. Anthony Valderama, afflicted by fever and other accidents in the month of October of the year 1607, another full of pain. suffered yet more grievously in his leg; but remembering that D. Frances de Suares had some little bandages, made from a sweat-cloth of Sister Mary Magdalen, he had his leg bound round with the same, with much devotion praying that holy soul, that she would intercede for his health: and suddenly the pain vanished, and he felt himself better, even so far that, if he had not been forbidden, he would have wished at once to leave his bed. But in testimony of this benefit, the same D. Anthony wished a writing of his own hand to be extant. Bernardine Cerboni, for a whole decade burdened with pains of the stone and gravel, with continual pains in the bladder and troubles of passing urine, at the beginning of December of the year 1609 had begun to fear for his life. But when he said he was moved by the fame of the sanctity and miracles of Sister Mary Magdalen, likewise the torment of the stone. his mother and wife hung at his neck a little piece of the oft-mentioned habit, and commended him as fervently as possible to the venerable Mother. Nor was the desired grace long deferred, since the pains presently began to be mitigated, and within the space of one hour were quite dissipated, so that there remained only a slight indication as if to keep the memory; as he himself affirmed by a writing of his own hand, bringing two wax candles to the sepulcher, to which his mother and wife added two small votive offerings of silver.

[16] A grace long desired is obtained: D. Laura Cavalcanti, reading the printed Life of Sister Mary Magdalen, felt herself interiorly inspired to ask the handmaid of God, that through her merits she would deign to intercede with the divine majesty, for the fulfilling of a certain interior grace, which for nine continuous years she had asked with a most ardent desire, and for which she had in vain employed intercessors

various other Saints. But her prayer was the more fervent, because she remembered that she had been present in the church, when Sister Mary Magdalen was clothed with the religious habit. This prayer she made twice, and she obtained the desired grace so fully, that the Confessor, the matter being understood, thought it should be imputed to a miracle. Thus that noble Matron from the city of Rome wrote to the nuns, very minutely; there are healed, palsy, yet she did not express the grace itself, in that she affirmed it pertained to the interior state of her soul. Sebastian son of Dominic the Smith of the parish called di Sco, had an arm so impeded by a certain evil, that he could not move it; and the illness so increased, that he became as it were paralytic in that whole side. The physicians found no remedy for him: when therefore the fame of Sister Mary Magdalen had reached him, conceiving confidence toward her, he vowed his effigy, painted on a tablet, to be offered at her sepulcher: and the vow being pronounced he immediately recovered, signing with his own hand a testimony of the truth.

[17] a flux of blood, Sister Camilla Blondi, a Nun of the venerable monastery of St. Martin at Florence, had suffered a flux of blood for two months: who girding her body with a little cord, applied to the body of Mary Magdalen, immediately recovered. Sister Mary Dati, a Religious of the same monastery, fallen from the stairs to a height of five ells, notably injured the kneecap of her right foot, so that it burst into parts for her, and she had to be carried in the Sisters' hands to her cell. The surgeon made a remedy for the evil not altogether unhappily, a spasm in the knee, but there remained for her in the very place a spasm so atrocious, that night and day she was forced to wail. Having recourse therefore to the intercession of Sister Mary Magdalen, she applied to herself some of her Relics: and quickly obtaining grace, she felt the pains remitter, and was soon quite free.

[18] D. Elizabeth Bonvisi, wife of D. Benedict of the Nobili of Lucca, a quartan fever, for many months gravely struggling with a quartan fever, and the intolerable thirst and pain of the head which it caused; feeling herself more sharply urged, she would have read to her something of the printed Life of Sister Mary Magdalen, and thence took strength and spiritual solace, and at length conceived a great devotion toward her. But it happened in the year 1609 on the 17th day of March, that as in her manner she was intent on hearing that pious reading, she felt through the miracles which occurred herself moved interiorly to contrition for her sins, so sensible, that she was wholly dissolved into tears. Hence a vehement desire came upon her of having by her something of her Relics, and having obtained them from another noble Matron she devoutly kept them, and within a few hours evidently felt herself to be better: for that very evening she ate better than usual, slept beyond custom quietly that night, and the next day, on which she should have suffered a more vehement paroxysm, she felt herself delivered: then also the other accidents were dissipated, with which she was afflicted. D. Anthony Bonvisi, the father of D. Elizabeth herself, as conscious of all, in his and her name confirmed the whole matter with the signature of his own hand in testimony of the truth: which same did on the 31st of March in the year 1610 Master Bernard Vecoli, physician of Lucca, who had cured the aforesaid matron in the time of the illness, and knew each thing most minutely.

[19] A certain working woman, called Mary Margaret, made witless by old age and illness, a delirium hindering confession; to those urging Confession answered absolutely nothing, but often admonished and asked she was obstinately silent. Then it came into the mind of a certain girl, to place upon her a little fragment of the habit of Sister Mary Magdalen: which done she was restored to a sound mind, and bade the Confessor be called: to whom she not only confessed her sins, but was also found capable of all the Sacraments, which she devoutly received, with the greatest solace of the whole household, on the 8th day of May 1609. Alexandra, daughter of John Baptist Guidi of Mugello, a girl of fifteen years, an energumen is delivered. beset by malign spirits, was often exorcized by F. Br. Vincent of Borgo San Lorenzo, of the Order of Conventual Minors of St. Francis. At length when amid the customary exorcisms the same Father had placed upon her something of the coverlet, garment, and coif of Mother Sister Mary Magdalen, the demon answered that he was expelled by two, namely by St. Francis and Sister Mary Magdalen de Pazzi. And exclaiming and wailing in that body, I cannot, I cannot bear it any longer; I am scorched, I am scorched; he left the girl altogether free. But the matter happened in Borgo San Lorenzo of Mugello, in the church of St. Francis, on the 3rd day of November 1609; and the aforesaid Father Br. Vincent with his own mouth attested the matter to the Governor of the monastery.

[20] There are cured, a languor of the stomach with pain of the side, Catherine daughter of Baptist Manocci of Settimiano, a girl and servant of D. Catherine del Turco-Gucci, had her stomach so weak and feeble, that the food which she had taken she was soon forced to return: then in the left side she suffered a torment, which never left her, but sometimes was so exasperated, that she could not speak or take sleep, and lived most afflicted. For eight continuous years this evil had lasted for her, and although she had tried various medicines, she had carried away no help from them. She vowed therefore fifteen times to visit the body of Sister Mary Magdalen, and presently felt herself better; and the pain remitting more, at length she was altogether free. But this happened at Florence on the 25th day of July in the year 1610: and the matter was then attested by R.D. Matthew Vestri, Chaplain of the church of St. Lawrence at Florence and Confessor of the girl herself, deadly wounds, who conscious of all wrote it down with his own hand. Anthony son of Mattia, servant of the Orator of Lucca at Florence, contending with another servant of the same Orator, was wounded in two places, namely in the muscle of the right arm and in the side: and from this a vehement blast breathed from him, as from a bellows, while meanwhile he vomited blood by the mouth: whence the physicians judged the man could not live to the next day. But when there had been placed on his wounds a few little threads, drawn from a coverlet of Sister Mary Magdalen, and he had devoutly commended himself to her; in a very short time, to the amazement of the physicians, the wounds were consolidated, which were believed deadly; and in that grave case the sick man felt not even the least pain. But the matter happened at Florence on the 23rd of May 1610, at the second hour of the night.

[21] a tertian fever, D. Thomas Jucundi, fixed to his bed by a tertian fever, on the very day on which he felt the paroxysm now just rushing upon him, commended himself to Sister Mary Magdalen, and suddenly was delivered of the illness. But when there had remained for him from it a pain of the head, of this too he was loosed as soon as he signed himself with the flowers, which the preceding day had touched her body: and all this he confirmed with the writing of his own hand. D. Mary del Garbo, many years afflicted with a most grievous pain of the head, a pain of the head, and having in vain tried various medicines, it always taking increase, vowed to Sister Mary Magdalen to carry to her sepulcher a silver votive offering: and suddenly was delivered. The same, bearing in one of her fingers the evil, which they call the pine, and desiring to escape the spasmodic pains thence arising, again made a vow with the same success; and confirmed both benefits with her own hand. D. Peter Albi of Rome, an evil of the finger, whom a most grievous fever had fixed to his bed, the physicians doubting of his health and the evil increasing, received some Relics of Sister Mary Magdalen: which putting on himself, his wife applying devout prayers to her, he felt himself as it were loosed from a chain, and freed from the fever and every other evil; so that the physicians coming were exceedingly amazed: they believed however that the fever would still return some times, and a mortal fever. but in this they were quite false in their opinion: and D. Peter himself gave a writing of his own hand, making certain attestation to the truth. And this last is related again in the Roman edition chap. 147, but it is said the Curate of the Parish was summoned to give the Viaticum to the sick man, and asked by his wife D. Lucretia Ghiccizzani, to apply the Relic (this was one of the Blessed one's veils) to her husband: which he also did, commending him to the Blessed one, with the success already related. Moreover many other graces and miracles, which in the course of time were and are done, through the merits and intercession of this venerable Mother, are here omitted, lest the book grow beyond measure.

CHAPTER III.

The exposition of the sacred body, in the third year after death still whole, and certain miracles afterward collected by Puccini, and related into the Roman edition from him and the Processes.

[22] About two years had flowed by from the death of the holy Mother, Cardinal Gonzaga being moved by the reading of the life, when her admirable Life, full of holy examples and the delights of heavenly favors, brought into light, spread the odor of her sanctity, not only among the peoples subject to the Florentine dominion, but also in remoter places, whither either the fame of her name, or the knowledge of that work could penetrate. It happened moreover that the Most Illustrious Lord Cardinal Gonzaga, staying at Mantua, both by the reading of that Life, and by the celebrity of the miracles which were wrought again and again, felt himself moved to a singular devotion toward Sister Mary Magdalen: wherefore first he took care to receive from Florence an image of her, expressed by the brush to the likeness of the living one, and part of her habit. and desiring to see the body, Then setting out for Rome, when he had come to Florence, he stayed there some days: within which kindled with a more vehement devotion toward the Blessed Mother, he took pains, that with the good leave of the Archbishop of Florence, he might see her blessed body. Therefore by the express license of the same D. Archbishop, there was made a lofty platform in the church of the monastery, and upon it placed an ark, beautifully and preciously adorned, such as so holy a deposit befitted. It had the form of a chest, sculptured outside with excellent work of wood and gilded, on whose summit stood two Angels, likewise made of gilded wood; the ark is exposed, in which it was enclosed, of whom one held in his hand a crown, the insignia of the victories carried off against the demons; the other a white lily, the symbol of her exceeding purity. Within all things were lined with lead equally gilded, and in it lay the sacred corpse, conspicuous to those wishing to see through the gilded grates. This ark had been fashioned out of the alms of certain persons, most devout to Mother Mary Magdalen; and so great was the ardor of many to confer expenses, for the desire of honoring that blessed body, that it was necessary to refuse various sums of money offered: for if it had not been published by report, that no more money was needed; it is certain that the ark, now wooden, could have been solidly fashioned of gold.

[23] Thus nobly placed the ark stood in the church, containing that body so whole and incorrupt, still whole. that the physicians judged it should be attributed to a miracle; the more so, because when it was buried it had by no means been opened, or by any other means provision made for its longer conservation. It breathed

nevertheless a most sweet odor: because a certain liquor most well-smelling dripped from those holy members, moistening the garments with which it was covered. These were as to color conformed to the ordinary clothing of the Religion and monastery, yet of silk, that they might be less easily corrupted, and the same were sprinkled with flowers: but it was difficult afterward to supply so great an abundance of these, as would satisfy the desire of the people asking for them from every side. A wonderful spectacle above all to see was the blessed body itself, which, although dead and deprived of all vital sense, yet retained an appearance most full of majesty, so that it impressed on the minds of the beholders a sense of compunction and devotion. Above the ark stood exposed an image of Sister Mary Magdalen; expressed to the life, and adorned all round with many silver votive offerings, which had been offered by devout persons, in testimony of gratitude for benefits carried away.

[24] With this apparatus, as silently as could be done and with scarcely any of the externs conscious, The Cardinal offers a lamp to her, the sacred body was exposed in the church, that the desire of the Most Illustrious Cardinal might be satisfied. He came therefore on the appointed day, and it is scarcely credible to tell, how great a tenderness of devotion he demonstrated toward those blessed Relics, bringing as a gift a silver lamp, which should continually burn before them: because he confessed that he had divinely received many graces and spiritual favors, through the merits of this venerable Mother. He wished afterward to speak with those Religious, who while she lived had been present at her holy actions: and much delighted in hearing such great wonders, he showed that he was most fully satisfied, and that new increases had accrued to his former devotion toward the handmaid of God, whom he forbade to be put back into her former place, before a second time, before his departure from Florence, he should have visited her. Meanwhile the report of this success continually drew so great a multitude of people, that the sacred deposit had to be guarded with custodians applied, the people flock, lest perchance it should be violated in some part, or stripped of its garments. The number of those flowing in growing daily, the square before the monastery was always full of those going and returning; nor in it was heard anything else, than the voices of those exclaiming and devoutly invoking the Blessed Mother Sister Mary Magdalen. Many women also, beset by malign spirits, energumens are brought, were brought to the sacred sepulcher: and there the demons constrained by religious persons with Sacerdotal authority, with great gnashing and horrible howling confessed, that she was Blessed and a Saint: whose sight that they might not bear, they turned away their eyes and their whole face, and struck with head and feet against the bier: but the noise and pressure of the flocking people prevented, that they were not urged by the sacred exorcisms to a departure, which some of them now seemed to promise.

[25] Finally the Most Serene Grand Duke and our Lord Cosimo wished even himself to come, with great devotion, leading in his retinue the Most Illustrious D. Cardinal Gonzaga, and the Most Excellent D. Francis his own brother; and also the Most Illustrious D. Abbot Orsini, the Grand Duke and other Nobles come, with the Lords his Brothers, and many other nobles and courtiers; who all spiritually fed by that devout sight, with a religious inclination of the body venerated the Blessed Mother, and rejoiced to share of the flowers strewn upon the body, giving thanks to God for His great goodness, which more and more daily He shows concerning His Saints. Afterward, on account of the great concourse of the multitude, it was necessary to leave at the deposit the Ducal Guards; otherwise it was to be feared, lest several should be suffocated in the very pressing, and other inconveniences happen. From thence all things were done more orderly: and at length the ark is put back in its place, and the holy body remained exposed for two whole days, to satisfy the devotion of the people, offering their vows and asking for graces. And since the concourse became no whit less; the nuns had recourse to the Most Illustrious Archbishop, and obtained the faculty of carrying back the sacred deposit into its place within the monastery: and so both the platform and all the rest of the apparatus was removed from the church, to which however many did not cease for several days afterward to come, grieving that deprived of the desired sight they were forced to depart. Some months before, the Most Serene Lady Mary Magdalen, Archduchess of Austria and Grand Duchess of Tuscany, visiting the monastery, had wished to inspect the venerable body itself: which when she had adorned with a precious gift, she demonstrated a singular devotion toward this holy Mother.

[26] Thus far the author of the primary Life Puccini: who then in the year 1621 at the end of the third edition added also the following, related afterward into the Roman edition with almost the same tenor chap. 146, consequently to those things which above in Chap. 1 we related. Lord Fabius Seralii, a noble Florentine, in the year 1612 suffering a grave infirmity, which the common people name Weights, In the year 1612 there are healed, a dying Nobleman, with a continual fever and intense pains, and also a continual flux of blood; because he was believed about to die, he was now being fortified with the last Sacraments; when taking into his hands the Breviary, which Sister Magdalen had been wont to use while she lived, commending himself to her, he made a vow of visiting her church daily for a whole year, if he should recover health: and immediately beginning to be better, he was judged to have escaped the crisis of death. Agnello son of Dominic del Piano, hiring out his labor on the estates of the Most Illustrious and Most Reverend D. Cardinal Barberini, a mad rustic, in the year 1612, by reason of some excessive labor, fell into a mania so vehement, that he recognized none of the household, and had to be bound with cords. But when in so wretched a state he had remained for thirteen whole days, his wife placed upon him a little piece of the aforesaid Mother's habit, and vowed a silver votive offering, to be carried to the sepulcher, if her husband should be restored to his right mind: who presently began to rage more lightly, and within three days used full reason. the son of the Legate of Lucca at Madrid, D. Anthony, son of the Most Illustrious D. Bernard Minutoli, Orator for the Republic of Lucca with the Catholic King at Madrid, in the 15th year of his age, of Christ 1612, being there at Madrid with his father, fell sick and was given up by the physicians. Wherefore his father placed upon him a veil of Mother Magdalen, which he had by him; vowing that, if the boy were healed, he would lead him to visit her Relics, as soon as they should have returned into Italy: and within a few days he had him sound.

[27] a woman with pleurisy, D. Mary, wife of Raphael Pera of Lucca, suffering most grievous fevers and pleurisy to the despair of the physicians; after the last Sacraments conferred on her, was commended to the intercession of the holy Mother, by the Mothers of the monastery of St. Dominic of the same city: but as soon as there were brought to her flowers, venerable from the touch of the sacred body, which the aforesaid reverend Mothers had sent; she was suddenly so relieved, that within three days she was as perfectly sound, as if she had suffered no illness, with the just wonder of all. Sister Anna Lippi, a Nun there, and a Nun with a quartan fever. for the continuous space of twenty months had sustained four quartan fevers, with swelling and other evils: but the day after the passing of the Blessed Mother, she commended herself to her, and taking some of the flowers aforesaid miraculously recovered. In the same monastery of St. Dominic, the wine of a certain vessel was so corrupted, that it was no longer potable: corrupt wine is restored, wherefore those reverend Mothers had recourse to the intercession of this good Mother, and some little flowers of the kind we have already mentioned being cast into the vessel, they wondered that it suddenly returned to its former goodness. But when after some time that vessel was exhausted, except a very little quantity in the bottom, which had become sour; a woman of Lucca, and by the vinegar remaining in the vessel several are healed. suffering grave fevers and near death, washed herself with that vinegar; and washed off the pestilent spots, which had now broken out over her whole body, and quickly was wholly sound. The same, using the same vinegar, against the vehement pain of the head which she suffered, felt an accelerated remedy; and within the space of one hour had entire health. A certain man of Lucca, tormentingly arthritic, smeared with the same vinegar, immediately was without pain; and a girl there at Lucca, altogether blind from a catarrh, received sight by rubbing her eyes with the same vinegar. And concerning these four, says the Curator of the Roman edition, there is the attestation of several people of Lucca in writing, to the Nuns of St. Mary of the Angels.

[28] In the year 1615 on the 18th day of August, Sister Virginia Magnani of Parma, of the Sodality of St. Ursula at Parma, brought to the extreme point of life and provided with the Sacraments, In the year 1615 there are cured, a dying Nun, was commended by the Sisters of the aforesaid Sodality to the intercession of Mother Magdalen, and felt herself immediately so much better, that she said it seemed to her as if she had returned from death to life: as also it was true: for within four days she rose sound from her bed. Dominic, son of Sebastian the Smith, in the plain called di Sco, and a bewitched boy. by an illness which was imputed to sorcery had so dried up, that now only the skin covered the bones, nor could he eat anything more. His father had vowed him to several Saints, and at length also remembering Mother Magdalen, began through her intercession to ask health for his son, with a vow that restored to him he would send him to the House of Loreto: then he gave to his son to eat two of the flowers, which had touched the body of the said Mother: and suddenly the young man being healed, four days after set out for Loreto. In the year 1616, when certain Benedictine Nuns at Brussels in Belgium, 1616 the reformation of a monastery is obtained. were reading the book of the Life of the holy Mother, there from the Italian tongue rendered into English, by D. Tobias Matthew, an English Knight, and the same a Catholic; they were kindled with so great a desire of a more religious observance, that they altogether wished their monastery reformed. But to such pious desires there was opposed another part of the Nuns: whose obstinacy that God might subdue, those first ones had vowed to Mother Magdalen an altar, to be erected under her name within their monastery: which vow being made the minds of the adversaries were suddenly converted, and with great tranquillity and peace the reformation proceeded in several points, and the altar by common consent was built.

[29] In the year 1617 the Most Serene D. Ferdinand Duke of Mantua, afflicted with a fever and a troublesome palpitation of the heart, taking no part of rest; vowed, if he were delivered of that evil, 1617 the Duke of Mantua is healed, to send to her sepulcher a golden heart: and presently delivered he paid the obligation contracted, ordering these words to be inscribed on the votive offering: The sign of the heart of Ferdinand, Duke of Mantua the sixth, and of Montferrat the fourth, dedicated to the blessed Virgin Mary Magdalen de Pazzi. In the same year D. Virginia Jucundi, and the headache of a woman in childbirth, wife of Benedict Serbaldesi a citizen of Florence, on the 20th day of August, laboring in childbirth, with a long and intolerable torment of the head, placed on herself some flowers which had touched the holy body, and immediately all the pain was driven away. Sebastian son of Dominic the Smith, of the parish called di Sco, and wine is restored. the same whose son we said above was cured, had a vessel of corrupt wine: and knowing that a like vessel in her monastery Mother Magdalen had restored, he took the book of her Life: and approaching that vessel, he made there a short prayer with the book, and then found the wine restored.

[30] 1618 Concerning the water where Magdalen had washed her arms, Antonio son of Dominic Partiliani of Lucca, in the month

of December in the year 1618, given up by the physicians on account of the flux which he suffered and an evil of the breast, received extreme Unction: then he commended himself to Mother Magdalen, that as on many of his fellow-citizens she conferred various graces, so on him too she should confer health. To him thus praying she appeared, and three times said to him: If you wish to be healed, drink water from my fountain. The morning therefore being come, he sent to the monastery of St. Mary of the Angels in the borough of San Frediano, to obtain the aforesaid water. But the nuns, not knowing what fountain he meant, sent of the well in which she had been wont to wash her arms, wishing to cool her ecstatic heats, as is narrated in the Life. those drinking devoutly receive health. But the sick man as he drank what he had received, was better: and within two days, all wondering, he appeared sound. On the occasion of this grace thus obtained, the fame of that water was spread, and there began to be a concourse to the monastery, to obtain it for the sick: which to this present day, says the Curator of the Roman edition, is kept in use, very many graces being obtained through it, not only at Florence but also at Lucca, whence to the Nuns of St. Mary of the Angels the following two graces were written. A certain reverend Nun, in the same city of Lucca and monastery of St. Dominic, having suffered fevers for six months with an excess of melancholic humor, so that she seemed almost senseless, nor could lift herself from her bed, with devotion drank of the same water; and immediately so recovered, that the next day she was able to rise from her bed, and to perform the common exercises of her Religion with the others, as if she had never suffered any trouble. Another Nun of the same city of the Order of the Jesuates, was burdened with the stone for four continuous days, whence frequent vomiting came to her with loathing of any food whatsoever, in that it required to retain what was taken: but as soon as she drank of the same water the vomiting and pains ceased, nor had she need of other medicines.

[31] 1619 At Palermo, a votive offering being promised to be sent to the sepulcher, In the year 1619 at Palermo in the Abbey of St. Mary Martorana, a Nun by name Sister Elizabeth Crispo, had been brought to the last term of life, oppressed by a dropsy of which for a long time she had been delivered: yet she made a vow to Mother Mary Magdalen, of sending a silver votive offering to her sepulcher, if she were restored to health: which also without delay she obtained, the body gradually subsiding from swelling and the symptoms ceasing. Her sister Cecilia Crispo, Correctress of the monastery which is there at Palermo under the name of the Boarders, for four years had labored under an evil unknown to the physicians, which most however suspected to be a cancer quite incurable. But human remedies being despaired of, her aforesaid sister Elizabeth vowed to send another silver votive offering for her sister: and obtained for her health. various are cured of desperate illnesses: D. Francis Gelusus, Confessor of the above-named monastery of the Martorana at Palermo, often suffered grave pains of the head and spasms: but by the same Elizabeth, with a similar vow he was delivered. In the same monastery there was a Religious called Sister Angelica-Maria, who suffered most grievous fevers, with pain of the stomach and syncope of the heart, nor was there any hope of remedy. Feeling herself therefore about to die, she vowed a silver votive offering of fifteen tari, and immediately emerged from the danger of imminent death, and duly recovered. In the same city of Palermo and in the monastery called of St. Mary of Pity, there was a Nun wholly blinded: and many remedies being tried, and vows made to various Saints, she had not been able to recover sight. At length she began to place confidence of obtaining the grace in Mother Mary Magdalen, and therefore asked the aforesaid Sister Elizabeth Crispo, to make for her a vow of a votive offering of fifteen tari, to be sent to the sepulcher: and the same evening, on which she made this vow, she received sight. And all these five graces were sent from Palermo to the sepulcher of the Blessed one, under the authority of public faith. Pasithea daughter of Matthew of Lucca, servant of the Nuns of St. Dominic at Lucca, likewise a servant of a monastery of Lucca. for a fourth month lay fixed to her bed with such great pains of the legs, that she could not set foot on the floor without most intense torment. And when she found no solace for that evil, she vowed that to the sepulcher of Magdalen she would carry two silver legs: and immediately health being received, the pains ceased. But when she hung in mind doubtful, by what means she should fulfil the aforesaid vow, on account of the difficulty of going as far as Florence; the same pains grew worse again, with which before she was tormented; and therefore she confirmed the former vow, and soon being made sound again, generously fulfilled it.

CHAPTER IV.

Miracles from the Processes, collected by the Curator of the Roman edition Chap. 141, and others brought from the city of Lucca chap. 148.

[32] Andrew Bindi, a Florentine Priest, Curate of the church of St. Frediano at Florence, warts are cured, had borne for many years in one of his legs a certain contagious evil of pricking warts (Pliny calls it Formication, the Greeks Myrmecia), nor could he cure it with various remedies applied, but daily had it worse. He on the very day of burial being asked with other Priests to carry the body of the Blessed one, and while carrying it commending himself to her, suddenly felt relief, an ill-affected leg. and quickly testified with an oath in the first Process that he had been entirely cured. D. Anthony Valderama a Spaniard, staying at Florence, burdened with a grave fever and other symptoms, with a most acute pain of one leg, had it bound round for him with a band, made from a sweat-cloth of the Blessed one; and suddenly felt the pains had ceased, and that a little after he was entirely cured, pains of the stone, he testified in the first Process. Bernardine Cerboni of Colle, a citizen of Florence, having suffered for a decade the torment of the stone and gravel, and these very often recurring, on one occasion seemed brought to the extreme peril of life, when there was placed on him the habit of the Blessed one; commending himself to whom, he rejoiced that presently the pains were mitigated, and that within an hour he was freed of them; nor ever afterward suffering them recur, that he had received this grace too, together with other witnesses, he asserted on oath in the first Process.

[33] a deadly wound, Anthony son of Matthew of Lucca, servant of D. Alexander Lamberti, Legate of the Republic to the Grand Duke of Tuscany, in a certain brawl with another of the same household, was wounded in the fleshy part of the right arm and in the side: and the wound of the side indeed breathed like a bellows, so that the intestines were believed injured, for the sufferer also often eructed blood by the mouth: wherefore the physicians and surgeons, summoned to cure him, since they feared lest he should die on them between their hands, would not apply them to him, unless first he confessed his sins. Meanwhile the Lady wife of the Legate, to the threads, prepared for making the surgical lint, mingled a few threads from a coverlet of B. Mary Magdalen de Pazzi: by which her faith and the intercession of the Blessed Mother it is believed it was brought about, that that wounded man, not only did not die, but felt not even any pain of the wounds, a torment of the arm, or began to be feverish, and within a few days recovered; as he himself with the aforesaid Lords attested, in the first and second Process. The same D. Legate, with the Lady his wife, in the same Processes affirmed, that having suffered for some days the greatest pains in his right arm, arising from a certain little black puncture, of which he knew neither the occasion, nor could find a remedy, at length he felt them turn into a spasm. But the Lady his wife, undoing the bands, wrapped round that arm, put under them to be put back, her husband unaware, a little fragment of the aforesaid coverlet, commending her spouse to the Blessed Magdalen. But presently the Legate, feeling all pain cease, asked of his wife, what she had applied to the arm; for he no longer felt anything of evil. an inveterate asthma, But she confessing what it was, both turned to give thanks to their deliveress, the husband being thenceforth loosed from all pain. The same testify, that D. Laurentia Cenami, unmarried among the Lamberti, mother of the Legate himself, of eighty years, long since so asthmatic that she was sometimes believed about to be suffocated; when she had taken in water a little powder of the flowers which had touched the sacred body, suddenly was relieved, and thenceforth sound.

[34] pestilent pustules, Alexandra daughter of Captain Francis Puccini, wife of Andrew Sapiti, her body sprinkled with pestilent pustules, was thought about to die, and therefore lay anointed for the last time; because being able to eat nothing, every hour she was expected to give up her last breath. Meanwhile her kinsman D. Alexander Puccini, hung at the sick woman's neck a little paper, wrapping a few of the Blessed one's Relics: and when she, now deprived of almost all use of the senses, could speak no more; he bade her be commended to the Blessed one by the bystanders, gathered for her passing: but she, by means of the said Relics, gradually began to be restored to herself; and within a few days going forth sound from her bed, together with her husband she affirmed the matter done, pains of the side, in the first and second Process. Stella, widow of the late Thaddeus Corradi, of about 70 years, had borne most acute pains of the side for many days, nor for relieving them was any human remedy found; wherefore the Viaticum being received she had now prepared herself to undergo death; when, confidence being placed in the merits of B. Magdalen, she placed on the painful place a little cushion, which she used for the pains of her stomach: a burning fever, and presently relieved she fell asleep; and a little after awakened, she professed herself delivered in both Processes. Augustine son of Francis Cortellini, an infant of two years, set in danger of life, was capable of no remedy to be applied to him, while he was consumed by a most burning fever. When he had thus lain some days, his mother Elizabeth hastened to the intercession of the Blessed one, a grave tertian, and begged of the Nuns of St. Mary of the Angels a certain veil: which when she placed upon the little one, delivered from the fever he said, Mother I am sound; nor was he ill afterward, and this in both Processes was confirmed with suitable testimonies. Father Don Vincent Maccanti, a Theatine Priest, at Modena laboring under a most grievous tertian, which had now lasted him fifteen days, and finding no remedy, commended himself to the intercession of the Blessed one: and the very hour approaching at which the fever should recur to him, he began by meditating to consider her glory. In this thought as he was falling asleep, he saw appear B. Mary Magdalen, with St. Nicholas the Bishop, his special Patron; and at the same time to hear from the mouth of the Blessed one these words, Let us do him an entire grace. Which thus said, she cast over him to cover him her mantle; and the sick man full of jubilation awoke, nor any more felt the febrile recurrence, although he afterward abstained from all medicine, as in the former Process he deposed.

[35] headache, Lady Mary de Garba married into the Rossi family, a noble Florentine widow, for many years had labored under headache: from which a vow being made to B. Magdalen she was delivered, then and thenceforth. the pine evil, To the same in one of her fingers came the illness, which they call the Pine: whence when she suffered as it were spasmodic pains for many days without any remedy, she pronounced another vow to the Blessed one herself: and likewise suddenly delivered, she declared both graces, together with witnesses joined to her, in the remissorial Process. Antonia daughter of James Julianetti of Scarperia, a girl of the Foundlings of the Florentine Foundling-hospital, by a most grievous illness to

the last extremity brought, and anointed with the sacred Oil. But it did not please God to take her from this life, and she remained for several months subject to epileptic symptoms, epilepsy, so dire, that not only could she not be restored to herself, but neither could she lift her head. For as soon as she tried to raise it even a little in the bed, she was seized by that foul disease, with trembling and convulsion of the mouth, her eyes divaricating, and saliva foaming over her lips: which ceasing she remained for a little while as if alienated from sense. To this one the Prioress of the place placed upon her some Relic of B. Mary Magdalen, and immediately she began both to be restored to herself and without difficulty to be raised: but the next day she rose from her bed, free of all the troublesome accidents: and she herself, with other girls of the same place, testifies to the received grace in the remissorial Process.

[36] a strait of the breast, Alexandra a widow, Prioress of the Foundlings of St. Catherine, set in the extreme point of life, was bewailed by her wards as dead: for the physicians had pronounced her about to be such presently, on account of the straits of her breast. To this one while extreme Unction is ministered, one of those girls made a vow to B. Mary Magdalen, to be fulfilled if the sick woman should recover: who, her Relic being placed upon her, rose from the bed, the fevers ceasing; and within two or three days restored to her former health, she testified the same with an oath in the remissorial Process, several others attesting with her. D. John Baptist Rossi, a noble Florentine, for two continuous months held by a palpitation of the heart, palpitation of the heart, almost every hour fainted away, with the symptoms of an icy sweat, so that he seemed to die: and in the very heart he suffered a continual pain, the medicines profiting nothing. On a certain day therefore he decided to recite some prayers in honor of the Blessed one, and to carry to the sepulcher a silver votive offering. The vow being made, suddenly the cardialgia ceased, with the palpitation and other accidents, which never returned: as both he and others with him likewise testified, examined in the Remissorial Process. At another time the aforementioned Mary Rovai Rossi, besides the miracles related above, in the Remissorial Process affirmed, a fever hindering Communion, that being on her estate in the month of October, and there fallen into a fever, and nevertheless on the next festivity of All Saints desiring to communicate; when the Parish-priest hesitated on that account to come to her house, sufficiently remote from the church; she, on the feast of St. Simon the Apostle in the evening, hung on herself some Relic of the Blessed Mother: and immediately felt the fever driven off, which had lasted her from the feast of St. Francis until that hour; and experiencing her strength restored to her at that very instant, she rose from her bed; and the next morning went on foot to the church, distant the space of more than one mile by a hard and rough way. Lawrence, son of Paul Rossi and the aforesaid Mary, a little boy of three years, had begun to suffer windy thorns, which had so eaten away his arm and foot, that his side gaped with five or six wounds opened in a row, windy thorns. and splinters fell off from the very bone; and at length, no remedy being found for five years, many being applied in vain, it was thought to cut off the foot: but the mother having recourse to the intercession of the Blessed one, and applying to the wounds some of the flowers, which had touched the sacred body, saw them close within a few days, attesting as above.

[37] Moreover many other graces are contained in the aforesaid Processes, Women in childbirth helped. and especially of women set in the danger of childbirth, and the Relics of the Blessed one being applied happily delivered by her invocation, which for brevity's sake are passed over. Moreover there are found very many others, collected by the Religious of her monastery daily, as they were related by various persons coming to the grates, The number of votive offerings. and bringing to the sepulcher their votive offerings and testimonies of the benefit received, which they have noted in a book of memorials prepared for that: and when in the remissorial Process the body was visited, there were counted around the sepulcher six hundred twenty-six votive offerings, of which five hundred sixty-seven were silver, fifty-nine painted on paper or a little tablet. There follow moreover also graces, done at the invocation of this Blessed one in the city of Lucca, At Lucca at the invocation of the Blessed one and examined in the Remissorial Process, formed there at the instance of the Nuns of St. Mary of the Angels: which Process was not approved, because it was not formed by due authority. Yet because those are found there, written under the oath of several witnesses, they are here related; and it is left to the Reader's judgment to determine what faith he wishes to have in them.

[38] Rev. D. John Pierotti, a Priest of Lucca, was so disturbed in mind, there are cured, a disquiet of mind, that (as he himself testifies) he could take no rest night or day: he suffered also I know not what about the heart and through all his members, which did not allow him to do anything peacefully; his memory moreover had so fled, that he was ignorant what from hour to hour he did, and while reciting the Canonical Office repeated the same Psalm ten and twelve times, and at length doubted whether he had read it or not: but if he wished to eat, it seemed to him he was suffocated by swallowing it: so that he knew not, in what manner finally he could live, yet he did not doubt but that all these illusions were from the devil. After many fasts, prayers and vows, at length he felt himself inspired after Mass, to commend himself to B. Mary Magdalen de Pazzi of Florence; and made a vow of visiting her body, with the offering of a silver chalice: and immediately he seemed to himself as if washed by a stream of water, and all phantastic illusion dispelled, and thenceforth remained of a serene mind: and discharging his vow in person, he offered the chalice at the sepulcher of the Blessed Mother, and testified the miracle in the Process. Sister Hilaria Jannuccii, a Nun in St. Clare of Lucca, a continual fever, worn for the space of a year by various infirmities, and now laboring under a continual fever, with the greatest weakness and dissolution of head and stomach; and so exhausted of strength, that she could move nothing but her hands, and so long fixed to her bed; when she was esteemed incurable by the physicians, she was believed about to die quickly. Set in this state, she was touched by the Mother Abbess of her monastery with a little fragment of one veil, of those which had been the Blessed one's: and suddenly she was so comforted, that rising from her bed she followed the footsteps of the Abbess, carrying back the aforesaid Relic to the Prior of St. John of Lucca, from whom she had received it lent for such an end; all the Religious being astonished at a spectacle so unexpected, and for joy running together with Hilaria to the Choir: where the bells being rung, they chanted the Te Deum. To this miracle not only the healed Nun herself and several others attested, but also the Vicar of the Lord Bishop of Lucca and the Prior of St. John, who at that time for some other cause stood at the grates of the monastery; and lastly the physician, who had cured the sick woman.

[39] and indeed a double one, Sister Anna Lippi, a Nun in the venerable monastery of St. Dominic at Lucca, for a whole year struggling with a double continual fever, and pain of all her members and a continual sweat, could no longer rise from her bed: the physicians wasting all their labor on her, and despairing of her life. She on a certain morning, after she had communicated in her bed, asked the Father Confessor that there be given her a little of the water, into which had been put powder, made of the flowers which had touched the body of B. Magdalen, commending herself to her from her heart. Such water being taken, as she herself testifies, she seemed to herself placed in a bath of intolerable torments; persevering in which until midday, and never ceasing to invoke the Blessed one, at the very midday hour she felt the whole fever flee in a moment; and herself so strengthened, that rising from her bed she stood most firmly on her feet, and needed no support. The next morning, with the wonder of the other Nuns, she went into the Choir; where all together gratefully chanted the Te Deum; and afterward the same, with herself and the physician, witnesses of the miracle sworn, all appeared.

[40] hemiplegia, While for Sister Anna Lippi thus cured the Te Deum was sung in thanksgiving, Mother Sister Mary-Benigna Lamberti, a Nun there, for four years deprived of the use and feeling of her right side, except that continually it seemed to her she felt in it as it were the scraping of a file; and through her whole body so trembling, that she could not walk without crutches under her arms, nor move herself without some support; and therefore given up by the physicians, who had tried many and long remedies in vain; she too was kindled with confidence, that by the same intercession she could recover health; and she asked the Sisters to pray for her too. While they do this, she herself placed on her side a certain Relic of the Blessed one, which was by her: and immediately she felt through her whole body so great a trembling, that all the bones of that side, moved from their joints, seemed to be dissolved. Hence suffering a faint, and after half an hour returning to herself, she knew her sick side to be thoroughly healed for her: and rising by herself, but yet as if alienated from her senses, she walked on foot; without support indeed, but so weak and feeble, that her senses being astonished she was not restored to herself: wherefore she was seized by the Sisters and led to her bed, where she remained the whole day as if in a faint. But at length returned to herself, the same day, without crutches or staff, she returned to her exercises: and lastly of herself, and of Sister Anna, whatever was done she testified together with others, the same their ordinary physician also attesting.

[41] Sister Leonida Trenta, a professed Nun of St. Clare of Lucca, for thirty continuous years, wounds spread over the whole body, had borne over her whole body very many wounds, caused by a certain salt humor, which wherever it descended, gnawed and excoriated the members; nor could she be delivered of an evil so troublesome by any means applied. And now she could neither sleep nor eat, and bore as it were a continual martyrdom; because both the cloths with which she was clothed, and the linens on which she lay, adhered to her flesh and tore off the skin: and there had come moreover under her left arm another accident, which created great trouble for her. This unhappy woman thus sick, had been present at the miracle, wrought in the person of Sister Hilaria Jannuccii, by means of a Relic of B. Mary Magdalen, and she too wished to kiss it: but as if rapt into ecstasy, for amazement of so great a prodigy which she had before her eyes in Sister Hilaria, she did not perceive in herself the power of the aforesaid Relic. But toward night going to bed, and wishing to apply the accustomed treatment, both to her wounds, and to that accident under her arm, as she was wont every evening; she found them consolidated, and all her flesh so clean and smooth, as if she had suffered no evil: and thenceforth free of it, she made attestation of the miracle together with her fellow-witnesses by herself.

[42] To Sister Magdalen Franciotti, a professed Nun of St. George of Lucca, a distorted foot from a fall there remained so injured

her whole left foot, that she could nowhere move it, and in it suffered most acute pains. And when for twenty days she had remained fixed to her bed, bearing no help from the remedies applied, she had recourse to the intercession of the blessed Mother. But on a certain morning, after she had been refreshed with the sacred Communion in bed, the Novices standing round all together vowed a vow, that, if this their Sister should recover, in honor of this Blessed one they would recite as many Psalters, as there are letters contained in the name of Mary Magdalen, and for as many hours would keep silence. They pronouncing such a vow, the sick woman begged the Confessor, that he would form the sign of the Cross over her painful foot, with a little fragment of a certain linen of the Blessed one. This done, she felt suddenly, both that foot, and that whole side pervaded by trembling, with a greater pain than ever before: and these ceasing within the eighth part of an hour, believing herself sound, she rose from her bed, and went to fulfil her offices without any impediment, and together with the Novices and Nuns rendered thanks to God and the Blessed one; then, with many others and the aforesaid Father Confessor and physician, she affirmed the truth of the miracle by oath. Sister Georgia daughter of Marian Marcii of Casoli, a Lay-Sister of the same monastery of St. George, from a like accident had distorted her foot, and suffered a spasm in it: but a vow being made she was healed, attesting the matter as above.

[43] Sister Flavia Arnolfini, a professed Nun in the monastery of St. Justina at Lucca, by a headlong fall so injured her left side, a contracted side, that all its nerves contracted themselves, with so great and so painful a vehemence, that they suffered not even the least touch, nor could she be moved in bed by any means: but the physicians applied had so far profited nothing, that they rather harmed, and increased the spasm with their medicaments. When therefore the evil seemed intolerable, being admonished to have recourse to the intercession of the Blessed one, she asked one of the Nuns, to bring her some Relic of hers which she knew her to have. While she does this, the more she approached the sick woman, the more she herself felt her pains relieved; but the Relic at length being brought, all torment ceased, and Flavia received the faculty of moving herself, and rose sound from her bed; and together with all there present prostrate on her knees, briskly chanted the hymn Te Deum: and attestation of the miracle was made by her and others, as also by the surgeon who had cured her. Sister Ludovica Franciotti, a Nun in St. Joseph of Lucca, for twenty-one years had been tormented by a certain very painful catarrh in her sides, an inveterate catarrh, legs, and hands, nor unless well supported could she either kneel or incline or raise her body, and she always had her hands and knees swollen. But when she was touched with a little piece of the veil which the Blessed one had worn, she felt herself seized with so great a terror, that almost alienated from her senses she suffered a syncope; from which dismissed, wondering at herself sound, without pain, without swelling, without any impediment, she freely moved her hands and feet, as if she had suffered nothing in them; and together with the Religious who had been present, and with the Physician who cured her, she proved the truth of the matter by her attestation.

[44] Sister Mary Electa Orsucci, a Nun in the same convent of St. Joseph, sick for many years, was at length fixed to her bed with the greatest pains, born of a certain abscess in her right side; an abscess with fevers, whence also there arose most acute fevers which allowed her not even the least rest, when she could in no way lie down, but was forced day and night to sit in bed, and the fevers recurred twice a day: but the physicians laboring in vain, and rather exasperating than relieving the evil, she had been brought to the point of death. In this state she had recourse to the intercession of B. Mary Magdalen: and on a certain morning, after she had communicated, with a firm hope of recovering health, she hung on herself the Relic of the Blessed one which she had: which done immediately a vehement trembling rushed upon her with a syncope, lasting for the fourth part of an hour; and this ceasing feeling herself fully strengthened, she rose from her bed by herself, and prayed an entire hour on her knees before the little altar, with the amazement of the Religious, giving thanks to God for health received. So for two days she had vigorously gone about the house and done her affairs; when it was said to her by a person, whom she believed prudent, that she should not trust that sudden health; for it might be, that it was little true and certain; therefore she should not put aside all medicine. The unhappy woman believed the one admonishing so assertively, and began to waver in mind, fearing the evil's relapse: wherefore God permitted, the evils recurring as a penalty of distrust; that as a penalty of her little faith, both fevers and the same pains which before she had borne returned to her: but at the same time illuminating her interiorly, and showing the fault which had thus deserved to be chastised, He brought it about that she again had recourse to the Blessed one: who after she had communicated another time, and asked to be signed with the same Relic, was suddenly relieved again, and as before returned to the accustomed exercises of Religion, giving thanks to God: and she had this whole success, together with fellow-witnesses and namely with her physician, recorded in public records.

[45] Lady Elizabeth Bonvisi, unmarried of the family of the Nobili of Lucca, for eight months had borne a fever, an eight-month fever, with a most intense pain of the head, and so great a loathing of food, that she could receive nothing except with the stomach reluctant. She hearing the Life of the Blessed one read, and kindled with great devotion toward her, desired to obtain some Relic of hers; and obtaining a little of her linen, when she had bound it to her neck, she received sudden health, which such long medicines could not confer. The same, by means of the same Relic, on another occasion also received health. Moreover her son Caesar, who on the occasion of smallpox bore one eye covered with a scale, and the same diminished more than the other; as soon as the mother, an eye covered with a scale, human remedies being tried in vain, signed the eye with the Cross with the aforesaid Relic, and vowed to clothe him in the Carmelite habit for one year, he began to be better, the eye gradually returning to its former state. And these graces, not only were testified by D. Elizabeth herself, but also by the physicians called to the cure. Sister Isabella Gian-Pauli, a Nun at St. Clare of Lucca, a quartan, testifies that having suffered several times the recurrence of a quartan, she was delivered, a similar Relic being applied. And Sister Pacifica Collodi affirmed, pain of the stomach, that suffering continual torments from a certain indisposition of the stomach; these sometimes so prevailing that she believed herself about to die, she was restored to herself, as soon as another Nun had applied some such thing to her: but the same evening when the pain returned to her, and the same was done, again the pain ceased, nor returned any more. Sister Apollonia Masarossa there, an eye covered with blood, from a certain rheum bore one eye wholly covered with blood: which she had touched with such a Relic, and immediately the eye appeared cleansed. All these things are established by the three aforenamed attesting with an oath: as also, that Sister Frances Barsotti, a Lay-Sister in the same monastery of St. Clare where those Nuns were, when she had an arm wholly swollen by putrid humors flowing into it, and especially the elbow about the hand, whence hung a tumor like an apple; and therefore bearing no strength in that arm, nor able without difficulty to move it, when for six continuous months she had so borne it; a useless and swelling arm, seeing so many graces, which in that monastery others had obtained, through the intercession of the blessed Mother, by means of her Relic; she commended herself to her for several days, and had her arm touched; and the same being instantaneously restored she thenceforth used it, without impediment.

[46] As all these things preceded the Beatification of Magdalen, so also a few certain things seem to have preceded it, in her most recent Life, collected in Latin by Fr. Patrick of St. James book 3 chap. 4 and following, related thus without note of time. Catherine de Tassis, dreadfully agitated by a twelve-year pain of the stomach, and with a torment of the head with vertigo and a fever succeeding now near death, applied a little piece of her garment to her stomach, and was immediately seized with sleep: presently awakened, she found herself free and exempt from all trouble of pain and sickness. Elizabeth Corradi, a victim of a malign fever, had scarcely venerated a veil spread over her body, which while living Sister Mary Magdalen had used, when she exclaimed that she was sound; and after a sleep of half an hour, such as for two whole days and nights continual pains had prevented, she rose vigorous, the physicians ascribing the matter to a miracle. a malign fever, Excessive pains of the stomach for two years convulsed Thomas Pallini, and daily compelled him into various wailings, all the physicians despairing of his health: he therefore applied the aforesaid veil as devoutly as possible to his sick stomach, with so great efficacy of the desired success, that at once he obtained a relief of his pains, pains of the stomach, and within eight days an entire health. Alexandra Castellani, consumed by a deadly evil of the breast, and destitute of the use of her tongue, the physicians giving up further life, likewise two other dying women: awaited her last hour: to whom while the piety of the bystanders applies a band of the blessed Mother, presently seized with sleep, and after the space of about three Lord's Prayers awakened, she recovered her former health and strength; the physicians and Confessor being amazed, of whom the latter had fortified the sick woman with the last Sacraments, the former had stripped the sick woman of the hope of further life. Margaret daughter of James Clari, wife of Vincent Brocchi, a Florentine sculptor, had been fetid with a continual flux for three months, and at length rolled to the extreme margin of life, asked to be led to the church of St. Mary of the Angels, that she might venerate the body of the holy Virgin in person, with a firm hope of obtaining health. The sick woman had not yet reached the extreme part of the square which leads to the church, when in a moment rejoicing herself sound, she completed the rest of the way without support, not that she might recover health, but that she might render due thanks for it obtained.

[47] John Baptist Rossi, agitated by continual pains and a vehement palpitation of the heart, palpitation of the heart is healed, natural remedies profiting nothing, amid the extreme torments, frequently exhibited a most afflicted spectacle of extreme compassion. He therefore promised a silver heart to the holy Virgin, and also some devotions. Nor did the Wonder-worker delay to heal, while at once the client felt them disappear, nor ever afterward similar pains returned. Catherine, child of Anthony Tostii, for the space of eight years continual pains of the head and stomach had in a manner convulsed, headache, curable by no natural remedies: so she implored the suffrages of Mary Magdalen, which within the space of an hour and a half she happily experienced, all the pains being banished. Cassianus son of Dominic commended a grave evil of one arm to the patronage of the holy Virgin, being utterly given up and abandoned by human remedies. He had pronounced a vow of offering an image at her sepulcher, and suddenly with the amazement of all the bonds of the incurable evil broke. Mary de Rossi, suffering pertinacious pains of twelve years in the head, an evil of the arm, with very great loss of time and expenses seemed to have increased the torment, by no means relieved it: to whom, while in the year 1612

she groaned inconsolably, she vowed to Sister Mary Magdalen one silver head, and daily some Lord's Prayers, and also Angelic Salutations; a torment of the head. and at the same instant, in which she made the vow, all the pain remitted, and utterly vanished. The same in the year 1615 having suffered most fierce pains and swellings in her hands and arms, vowed to visit the sepulcher of the holy Virgin seven times, and to dedicate a silver hand: of the arm, and scarcely had she made the vow, when she was amazed to find herself wholly sound and unharmed. Magdalen Stella, in the year 1617 almost rendered lifeless by the furies of most pertinacious pains of the side, when she applied the aforesaid little cushion to the sick part, and of the side. presently the pain being mitigated, first obtained rest, then perfect soundness.

CHAPTER V.

The Beatification made in the year 1626, and the multiplication of oil that followed it, and miracles from the use of the same.

[48] The fame of sanctity, veneration, and miracles increasing, and their continuation, the informative Processes at Florence, Lucca, Published by Urban VIII and Parma in the years 1610 and 1611, according to the decree of happy memory Paul V, were made by ordinary authority: which at length brought to the judgment of Urban VIII the Supreme Pontiff, brought the matter to this, that she was canonically named Blessed. What things were done in this matter Patrick of St. James and Daniel of the Virgin Mary set forth more minutely, with whom they can be read: I subjoin the Brief of Urban himself, before I proceed to the miracles which followed the solemnity of the Beatification.

[49] the decree of beatification, Pope Urban VIII for the perpetual memory of the matter. Set in the See of the Prince of the Apostles by the Lord, although no merits of ours favoring, we most willingly assent to the pious vows of the faithful, by which the Lord of virtues is honored in His servants and handmaids, and we pursue them with fitting favors, as in the Lord we see to be expedient. Indeed on the part of our beloved son, the noble youth, Ferdinand grand Duke of Tuscany subject to him, of our beloved daughters in Christ, the noble women, Mary Magdalen Archduchess of Austria, and Christierna of Lorraine, likewise grand Duchesses Widow of Tuscany subject to him, and also of the Prioress and Nuns of the Monastery of St. Mary of the Angels, called in the Borough of San Frediano of the City of Florence, with the Indult of Office and Mass, it was lately set forth to us, that of good memory the Handmaid of God Mary Magdalen de Pazzi, of Florence, a Nun of the said Monastery, was illustrated by the Lord with many excellent gifts of virtues and graces and miracles. Wherefore Ferdinand the grand Duke, and Mary Magdalen the Archduchess, and Christierna the grand Duchess widow, and the Prioress and Nuns aforesaid, caused humble supplication to be made to us, that, until the honor of Canonization of the said Handmaid of God Mary Magdalen, on account of her excellent merits, the divine grace inspiring, be decreed by the Apostolic See; the same Handmaid of God Mary Magdalen, may be called Blessed, and the Office and Mass of her, as below, may be recited and celebrated. Wherefore we, the matter being first maturely discussed by our venerable Brothers, the Cardinals of the Holy Roman Church set over the sacred Rites, to whom we commanded it to be examined; by the counsel of the same Cardinals, inclined to supplications of this kind, that the Handmaid of God Mary Magdalen herself, may henceforth be called Blessed, and the Office and Mass of her, as of the common of a Virgin not Martyr, according to the Rubrics of the Roman Missal and Breviary, in each and all the Churches of the City of Florence, and here at Rome for the present year only, in the church of St. John the Baptist, of the Florentine nation, in which the solemnity of this Beatification will be celebrated, on the death of the same Handmaid of God Mary Magdalen, or another following unimpeded day, by any Clerics and Priests, both secular and regular, respectively may and shall be able to be recited and celebrated, by Apostolic authority by the tenor of these presents, perpetually we grant and indulge. … Given at Rome … the 8th of May 1626, in the third year of our Pontificate. Where the restriction, for the present year only, is to be understood to touch the City of Rome only, not likewise the Florentine, to whose churches that grace is perpetually granted.

I know not why neither among the supplicants, enumerated by Urban, do the Generals and other Superiors and Friars of the Order of B. Mary of Mount Carmel appear; extended also to the Carmelite Order, nor in the Annals of the Order, brought by Lezana down to the year 1515, is any mention made of the old Monastery of St. Mary of the Angels in the Borough of San Frediano, memorable even from the year 1450, in which its first Virgin inmates, in the church of the Carmelite Fathers of Florence, assumed the habit of that Order; subject to its government even until the year 1520. Perhaps the Carmelites after this change ceased to hold them for their own, although professing the same Rule. Whatever cause underlies, and to all the churches of the Florentine state. it is certain that the same Fathers, every defect, if any then there was, eminently supplied, after the Beatification being performed, the Canonization began further to be urged, the monastery being now translated to another place, and having obtained new renown through that new Blessed one. For thenceforth for so holy a business, as above all pertaining to themselves, they conferred much labor and expense. And immediately indeed they brought it about by supplicating more insistently, that the same Pontiff who had beatified Magdalen, in the year 1627, on the 23rd day of April, by an express Brief should declare, that the said B. Mary Magdalen de Pazzi, while she lived, was a Nun of the said Order of B. Mary of Mount Carmel; and that in all the monasteries, places and churches of the said Order, on the day as above, every year by all the Religious of either sex of the said Order the Office and Mass; and by those flocking to the churches of the said Order, in the holy City, and in the city of Florence, the Mass only … in the future may and shall be able to be recited and celebrated, freely likewise and lawfully, respectively. Nor here stopped the Pontiff's propensity toward the cult of the new Blessed one: since in the year 1628 on the 18th day of January, inclined to the supplications of Ferdinand the grand Duke and of the Prioress and Nuns of Florence, again humbly offered, he established, that in all and whatsoever churches, both in the Florentine diocese and in the whole temporal dominion of the aforesaid grand Duke Ferdinand … the Office and Mass may be able to be recited and celebrated.

[50] Oil to serve for the feast of beatification, Moreover (as was said above) the Beatification being decreed, there happened a most memorable miracle, which from the Florentine Process Patrick judged should be expressed word for word thus. On the 23rd day of May in the year 1626, on which the feast of B. Mary Magdalen de Pazzi was being prepared, to be celebrated in the church of the monastery of St. Mary of the Angels at Florence, the Nuns on the high altar of the aforesaid church, had fashioned a mass consisting of boards, adorned with various pictures and clouds, indicating the glory of Paradise, in the middle of which stood the image of the said Blessed one. And that the clouds by the reflection of lights might shine to the eyes of the beholders, and the whole mass might be resplendent, more than sixty lamps had been kindled there, for the nourishing of which a great abundance of oil was needed. A certain earthen jar therefore, of the measure of about three casks of oil, being in the room called of the said Monastery, in which there was a little oil, a little and dreggy oil, not exceeding the measure of ten flasks, dreggy and (as it is said) with lees; from which when it was set in the lamps, in burning it crackled, and gave a bad odor; without any human aid, as far as can be done, it was wonderfully found full to the top, with clear and pure oil, which without any crackling and bad odor burned; from which the same day by two Lay-Sisters of the said Monastery so much oil was drawn, that it filled seven or eight flasks. And when for four or five then following days, the same two Lay-Sisters drew oil from the same jar, for the adornment of the festive apparatus of the said Blessed one; it grows and long burns clear, as often as they drew the said oil, they saw it grow and return to that measure, to which on the first day, after the wonderful filling aforesaid, they had left it. And when in the space of fifteen days, next following from the said 23rd day of May, by reason and occasion of the said feast and for the use of the whole monastery, from the same jar there was drawn, and consumed in the lamps, so great a quantity of oil, which filled fifty flasks; yet without any other infusion, there still remained in the same jar so much oil, that it filled a whole cask, or sixteen flasks. From which success of the matter it was most conclusively proved in the said Process, that there had been three miracles.

[51] Moreover not unlike this was, a cup anointed with the same to draw out other oil, what in the same Process eighteen years after is thus narrated to have been done. When in the year 1654, on account of the greatest sterility, in the city of Florence oil had become very dear, so that the aforesaid Nuns, for want of money, could not buy it; and for the use of the aforesaid monastery, namely for nourishing the lamps, and the workshops and seasonings of the kitchen, there were found two casks and a half, in a certain jar of the measure of three casks, about the end of the Month of August, of the aforesaid year; Sister Charity a Lay-Sister Nun (who supplied the place of Sister Reparata, then being Infirmarian, set over the care of the distribution of the aforesaid oil) and Sister Obedience, likewise a Lay-Sister, full of confidence, while the other Nuns had withdrawn to their cells, taking a little of the oil, multiplied in the year 1626 as above, anointed the bottom of a cup, the paper image of the aforesaid Blessed one being placed behind the aforesaid jar; to whom both earnestly commended themselves, beseeching her, she also makes it wonderfully increase. that she would deign to intercede with the Lord, that from the aforesaid oil there might be supplied for the necessities of the Convent, until the reception of new, without any apparent sign. And when the matter thus remaining, every month at least, for the necessary things of the aforesaid Convent there were spent five casks; it was wonderfully brought about, that from the aforesaid half-full jar a great quantity was taken, so that it lasted until the middle of the following month of December; which at the rate of five casks for each month, beginning from the end of August, was multiplied to the quantity of fifteen casks and more: which then by all commonly, and afterward openly and publicly, was esteemed to have been miraculously done by the prayers of the aforesaid Blessed one. Thus far the Florentine process. In the power therefore of this oil, to which, failing in course of time, other profane was mingled, very many miracles (among which the more principal that are circulated are the following) were wrought. On account of a knee long since moved from its place and swelling, When Sister Angela Maria of the Crucified, in the eighth year of her age, stayed in the country with her parents; and had fallen to the ground, and a bone of the knee had moved itself from its place, and that had been kept silent; for too great pain she was forced to lie in bed for some weeks; and a whole month elapsed being brought by her parents to Florence, by the surgeon's judgment she was esteemed of difficult cure, nay the physicians by unanimous vote judged, that in the progress of time the evil would be drawn to the worse. But in the seventeenth year of her age, she was more grievously afflicted, on the occasion of a certain fluxion, so that she could by no means bend her knee, for the space of eighteen months. And although

very many remedies were applied to her by experts, nevertheless she could not cure the aforesaid fluxion, but was always afflicted there with great torment; so that only with great difficulty could she bend it a little; until, fourteen years elapsed, oppressed by a new fluxion, she was afflicted with the greatest torments; so that she was continually forced to lie in bed, nor suffered herself to be touched even lightly.

Thus far Patrick, in the year 1663 desiring to be led to the sepulcher, but running through the thread of the rest of the history, and most of the miracles here adduced by him, in a more succinct style: wherefore it pleases from our Joseph Fozio, chap. 69 pursuing the same matter, to interweave the same. Thus therefore concerning the present sick woman (whom he names Angela Maria Anselmi) he continues the narration here begun: That last access of pain, which had fixed her to her bed, happened in the year 1663 at the beginning of May: which while amid the torments already mentioned it ran toward its end, the festivity of the Saint was approaching: when, the surgeons' remedies dismissed, which had been applied in vain, on the 23rd day of the aforesaid month, she showed that she desired (which also she had often before requested) to be led to the sepulcher of the holy one herself, that from her she might obtain either endurance or health. Both the Superior and the Infirmarians desired indeed to give her this consolation; but they hesitated, having already at other times experienced her pains increased by every motion, the humors flowing more copiously to the affected part. At length however they tried to draw her out of bed somehow: and placing her on a chair upon the little wheels of a trolley, and holding the injured part raised on high, they began to push it forward: which succeeded for them with the greatest labor. But the sick woman bearing herself with great courage said, that she would willingly sustain any torments whatsoever, that she might be brought to the desired sight of her Saint. she is anointed with the Saint's oil The experiment being made in this manner, the Infirmarians again composed her in bed, having decreed to lead her where she wished on the morning of the feast itself. The next day the 24th of May and the same Vigil of the aforesaid feast, the sick woman communicated in bed, that she might dispose herself to obtain the desired grace: then she begged Sister Mary Minima Strozzi, that she would be willing to anoint the injured part with the oil of the Saint, of which she had a phial by her. But she did not return before the third hour of the night, when the sick woman no longer expected her, and the Infirmarians had all withdrawn; then together with her lying down making a short prayer, she anointed the ill-affected knee and went away. Scarcely had so much time flowed by, as a single Creed would be said in, when the sick woman in the injured part began to feel a moderate heat kindled, which sweetly soothed her; and a hand being applied to it (for something also seemed to bubble, more strongly at first, but afterward more gently) she felt the knee also subside; and is healed: and within the third part of an hour she saw, what for seventeen years she had not seen, that it was free for any motion. She raised herself therefore upon her bed, and for about one hour remained kneeling, intent on giving thanks to the Saint: for she was wholly healed, and without any difficulty folded and extended her knee: wherefore she also thought of going at once to the sepulcher, but restrained herself, mindful of the Constitution, forbidding to walk through the Convent at night outside the accustomed hours.

[53] The resolution therefore being formed, that early in the morning she should go thither, she laid herself to bed: but unable to renew sleep, and thinking of what had happened to her, she began to doubt whether natural oil could not have an effect of this kind. she being doubtful about the miracle, relapses, Succumbing to which temptation, and conquered by womanly curiosity; she took some oil from the lamp, which she had placed before her bed, and anointed her knee with it. But behold a penalty, due to little faith, presently was at hand, the swelling recurring, with all the same pains, with which she had been exercised, and the impotence of motion. I could scarcely explain how great hence was her confusion and remorse of conscience. She shed copious tears, and fearing lest she should thenceforth be forced to pass the rest of her life in this state, she spent that night with the greatest anxiety, because she had lost in a moment the grace so greatly desired. The morning come the Infirmarians are present, and ask whether she still persists in the same mind, but anointed again a second time she is again healed, and wishes to be led to visit the holy Body: which when she had affirmed, confidence toward the Saint began to revive: and pardon being asked by an interior act, with two or three drops of the holier oil she again anointed her knee; and felt renewed in her that temperate heat which before she had with bubbling, and the swelling again removed her knee free for motion as before: so that by the Infirmarians who meanwhile came up, by whom she should have been carried, helped to put on her clothes, with the amazement of all she descended by herself from her bed: and needing no aid, feeling also nothing of weakness, she began to walk even to the chapel; where prostrate on bended knee before the sacred body, and leaning on no support, she heard three consecutive Masses. After noon also she stood erect on her feet through the whole of Vespers, and goes to the sepulcher. not only all the Religious wondering, but also the physicians and surgeons, under whose care so often and so long she had been. And all affirmed the cure had been miraculous, both because it was instantaneous; and because a contrary effect appeared of the blessed and not blessed oil; and finally because the laborious motion from the infirmary to the chapel of the Saint ought to have exasperated the evil, much less diminished it: but now she enjoys entire health, fit for any ministry of her Convent.

[54] This miracle being premised, which for its greatness seemed to merit the first place, In the year 1643 by the same oil there are healed, one vomiting blood, some others Fozio pursues thus. In the year 1648, invaded by a sudden and most acute fever with pleurisy Peter Caravita, Royal Counselor at Naples, could scarcely breathe; and when there had come on a copious vomiting of decayed blood, he was held by the physicians desperate: when his wife D. Portia sent to the Convent of the Carmelite Fathers (called of St. Mary of Life) to summon F. Br. Albert Calaccius; and instantly asked, that he would anoint the sick man with the oil of the Saint, there where the pain pricked more. He obeyed, and a short prayer being premised and the name of the Saint invoked, he anointed the sick man: who without delay said he was sound, and descending from the bed as sound with the rest of the household went to supper: and a dying man; and grateful for the benefit received gave to the chapel of the Blessed one, in the aforesaid church of St. Mary of Life, a silver lamp to be hung. In the same year John Salgrado at Madrid lay given up by the physicians. Vincent Carlini heard this, who from Florence into Spain had carried a little flask of the miraculous oil: and approaching the sick man and invoking the Saint, he anointed him with the same. But he presently took sleep into his eyes, then appeared so much restored to himself, that the physicians judged the matter should be ascribed to a miracle, the more certain, a hernia is cured, because within a very few days he was fully sound. The fame of this matter being spread, and the son of Lewis of Florence having so burst, that the surgeon to save his life presumed to castrate him, then despairing of the cure altogether abandoned it; the boy's mother trusting that the remedy despaired of by the surgeon could be received from the miraculous oil of the Saint, went to the aforesaid Vincent Carlini, obtained some little drops, and anointing the injured parts with them rejoiced that suddenly her son was better: who in a very short time appeared free from all evil.

[55] Gabriel son of Anthony Ciori, a rustic man, for the space of eight months was so fixed to his bed, an 8-month palsy that besides his left hand he could move nothing. He when from a certain Lay-Sister of the monastery he had received a little of the aforesaid oil, and had asked R. D. Bartholomew son of Francis Duranti, Rector of the church of St. Julian of Cascia, where he dwelt, that he would anoint him with it and commend him to the Saint; suddenly began to be better, and soon recovered wholly, as the aforesaid Rector affirms. In the year 1658 D. Venantius Mutius, Plebanus of St. Victorinus in the castle of Ploraco of the territory of Camerino, a dangerous fever, seized by a malign and dangerous, as was believed, fever, had recourse to the intercession of the Saint, anointing himself with her oil. But scarcely had the time flowed by in which a Miserere would once be recited, when the fever left him, with the amazement of the physicians who visited him: and perfectly healed, he sent to the monastery an authentic attestation of the grace conferred on him.

[56] a desperate abscess in the breast To Paula, daughter of Francis and Catherine Verdi, in the year 1660 there grew a little tumor on the breast: which evil because the mother judged to be of no moment, for the space of eighteen months she kept it hidden, nor showed it to any of the physicians. But when it had now grown to the size of a nut, the surgeon inspecting it, judged it to be a gland; and ordered that a little lead plate be placed on it, which made it decrease not a little. But after some days bursting, it began to cast forth a certain matter like lime: wherefore the same surgeon directed the mother to apply a cerate with rose unguent. The mother obeyed, executing the precept for two years, but with the worst success: for the evil growing became a great wound, at the sight of which the mother could not but shudder. and badly cured with dead fire. Wherefore Calderinus, the chief of surgeons, wishing to make a remedy for her, applied to her four times three pills, of (as he called it) dead fire; which the first times, when they had had some effect, he happily extracted: but the fourth time of the three he was able to draw out only one, whence the breast swelled, and the evil was so increased with excessive torment, that the surgeon thought it was over with her life, and believed the girl would die of a spasm. Then her mother Catherine, commending her to the Saint, anointed the injured part with her oil: and suddenly the breast subsided, much pus going forth with a little piece of bone and the aforesaid pill, but the wound remaining all open: which also was the more exasperated by I know not what unguent applied. She was therefore advised, that she should again have recourse to the Saint, seeking a little of her oil. She obeyed, and the wound being anointed for some days, it wholly closed, and the girl was healed.

[57] By the same oil the corrupted provision of the monastery is restored, In the year 1660 in the month of August, all the wheat-provision, which was in the monastery of St. Mary of the Angels, both old and new, was found so heated and corrupted, that worms of various kinds swarmed out of it, in so great abundance, that all the grain seemed about to be dissolved into powder and soon to be none, as had now happened to many bushels, no diligence applied as a remedy profiting anything. Therefore by prudent counsel, to the Saint, whose efficacious intercession they had so often experienced, the Mothers had recourse: and entering the granary, they signed all the sacks with her image, making over each one a cross with the aforesaid oil; and asking the Saint with earnest prayers, that she would not allow all that wheat to be corrupted. The prayers were not sent in vain: that noxious heat abated, the worms ceased to swarm, and provision was thus made for the future want.

[58] In the same year all the wine of the monastery had perished, about two hundred barrels, the color and taste changed. The Superior, two other Mothers being applied,

put the oil of the Saint into the vessels, three little drops into each one; and restored all the wine to its former vigor. But in the year 1679 in the month of August, about twenty flasks of wine were corrupted: which the Prioress understanding, and dreading a future want on account of the dearness of wine which there was that year, felt herself inspired to invoke the help of the Saint, and to pour some water from her well on the wine thus corrupted. A phial of that water therefore being asked, and the Mistress of the Novices summoned, she went down with her into the cellar. But she, whose name was Mary-Catherine, said it would be a long work, if, the stopper of each well-corked flask being drawn out, the water had to be instilled into them one by one: wherefore the Prioress taking an aspergillum, was content to sprinkle them. But from that very hour nothing more of fault was perceived in all the wine, but it always tasted better and better to those tasting than any other. Moreover on a certain day Sister Teresia Victoria went to Sister Victoria Electa, the Cellaress, desiring to understand more accurately by what means the wine had been restored: and she leading the questioner into the cellar, showed her one flask, set apart, in which the wine was bubbling: but she had set it apart for the cause of making vinegar. But when she showed it to Sister Teresia Victoria, she nevertheless found it to contain good wine; and with great wonder gave thanks to the Saint. A like miracle ten years before in a like case experienced Sister Mary Helena Felicai, exercising the office of Chamberlain in the monastery of the Poor Sisters, who grieved that a whole cask of wine was so corrupted, that not even the servants would use it. For remembering that the Saint herself, while she lived, restored a corrupted cask of wine; she being invoked, also herself poured three drops of her oil into that cask, on the 10th day of April in the year 1669. But the next day she found the wine restored to its former goodness, and in thanksgiving took care that a Mass should be said at St. Mary of the Angels, attesting the truth of the deed, as the Religious signed it in writing.

[59] Here also can and ought to be related, what in the said monastery of St. Mary of the Angels, and putrefied eggs twice, in the year 1663 and 4, was done, very many eggs which had rotted being restored. The Dispenser had, first indeed about the end of March, but the latter year about the end of April, up to twelve hundred eggs for the uses and food of the community; when about the end of May, she perceived a good part of them to be corrupted, since outside they appeared dirty and black, not without stench: whence with her greatest sorrow she was forced to throw away many. Solicitous moreover about all the rest, she betook herself to the place where the eggs were kept, and with cotton which she had dipped in the oil of the Saint anointed the same, as they lay. After then some days returning to take eggs, asked for by the kitchen Sisters, she found them all clear and transparent, the blackness dispelled, with the wonder of the cooks; who conjecturing the deed, did not omit to give thanks to the Saint, who had brought it about that they had good eggs through the whole of May and June. Nay even some of them, kept and given to externs, were the instruments of some miracles, which it pleased God to work through them.

[60] Sister Mary Magdalen Gondi, tormented by excessive pains for many days, by which two sick women being used were healed. no remedy being found by which she might be relieved, anointed by D. Bonaccursio Bishop of Colle her brother with the oil of the Saint, immediately indeed felt herself relieved, yet was not entirely healed: wherefore the Bishop sending her one of the aforesaid eggs, ordered that she should roast it under the fire. Many months indeed had elapsed from the restoration aforenarrated; yet the egg itself, cooked and then opened, was found so whole, as if the hen had just then laid it. But after the sick woman took it, the pains wholly ceasing, she received entire health: wherefore in recognition of the received grace, she had herself carried to the sepulcher of the Saint, and a Mass celebrated before her. D. Frances Dei, brought into a most wretched state, on account of the greatest weakness of forty days, when she had received one of the aforesaid eggs from P. M. Fr. Marsilius Ronconi a Carmelite, and had bidden it be cooked for her to be sipped, and had taken it with devotion and faith, felt herself perfectly healed: and in thanksgiving she ordered, that all the medicines, prepared for curing her evil, should be distributed for the love of God: and she herself went to venerate the sacred deposit of her healer.

[61] In the year 1665, to Magdalen daughter of Francis Clari, a girl of nineteen years, By the aforesaid oil erysipelas is cured, there came erysipelas in the head, which inflamed it enormously: but a fever supervening, the eyes also so swelled, that she was forced to keep them perpetually closed, taking meanwhile no part of rest day or night; so that the physicians and others esteemed, that she would either die from it or remain blind. Therefore she commended herself to the Saint, while Anthony Tornai, a servant of the monastery (they call him the factor) anointed the same eyes with the oil wonderfully multiplied: and suddenly the fever receded, the pains ceased, and the eyes subsiding began to open; with which thenceforth she saw very well, with no small wonder of all, because they thought her deprived of sight; but she coming to the sepulcher, had a Mass celebrated there. In the year 1664, Sister Angela Cecilia Nardi, and a dangerous tumor of the breast, in the monastery of Monte-Domini at Florence, felt an evil in her breast, which seemed to the physicians dangerous, on account of the conjoined pains and other symptoms: yet scarcely for two whole years could she be induced, even once at least to take a simple purge, refusing every other remedy or unction: but with great prayers she asked only a little of the oil of the Saint, by whose benefit she trusted she would obtain certain health. On a certain evening therefore, on which she was tormented more savagely than usual, she had the tumor grown on her breast anointed by the Mother Abbess; which done the pain was rendered more tolerable. But the second evening it wholly ceased, the third indeed even the tumor vanished, only a little wart like a lentil remaining. The physician seeing it was amazed, and the things which had been done being heard, advised, that if she had pronounced any vow, she should discharge it as soon as possible, in that she had received a great grace and higher than the natural order. Therefore she had one Mass said before the holy body, with the offering added of ten pounds of wax.

[62] But also the oil of the lamp burning before the sepulcher, conferred health on very many. By the oil of the lamp hanging before the sepulcher various are healed. Paul Matteozzi, whom the industry of physicians had abandoned as desperate, anointed with such oil twice, the first time indeed obtained sweet rest, the second a complete deliverance from the fever and every corporal trouble. In the year 1659, Magdalen Boddi, immovable on one side, when she anointed the affected part with the same oil, presently induced motion and the desired health. In the year 1660, Ginevra Bartolozzi, agitated by most grievous heats of fevers, applied the same oil with the greatest religion and faith; when all the pain being suddenly relieved, and the fever put to flight, the next day she went to church, to confess and communicate. The same grace, conferred on him through the said oil, by a like sign of gratitude, the day after the cure, Thomas Simon Chiari repaid, in the year 1659. In the year 1663, the same soundness from the said oil obtained Anthony Francis Fuorasassi, when by the power of the said liquor, he was amazed that two wounds were healed, in the judgment of the surgeon Vincent Giannini deadly. Elizabeth daughter of Anthony Spaziani, agitated by excessive pains of two years, and for three days and nights continuous, without any interval of rest, tormented; had herself anointed with the same oil; and presently as in one moment exempt from all distresses, she herself carried to the holy Virgin the silver votive offering, which she had promised, in the year 1663. Constance daughter of Luke Misuri also, in the year 1664, by a fever and pain of the stomach, and also dysentery, was brought into such a state, that the physicians held her desperate. To this one Lady Flos Schianchini brought some of the oil of the oft-mentioned lamp: with which after she had anointed the sick woman, the fever ceased, and at the same time the vomiting and dysentery, and immediately the sick woman was healed. But when she did not refer the received grace to the Saint, but to another Patron to whom devout she had commended herself, a little after she was seized with most grievous pains in one of her shoulders and her belly: which when they had lasted her for fifteen days without remedy, divinely inspired, she sought what little oil had remained to her: and anointing herself with it, she felt as it were a little wind, blown upon her shoulder and belly; and the torments ceased, and she heard said to her: Acknowledge, who was the Saint, from whom you received the grace. Wherefore pardon being asked of her, she rendered her many thanks, publishing the miracle wrought in her.

CHAPTER VI.

The translation of the sacred body and of the monastery, from the old to the place which they now hold, and the state of it still incorrupt until the year 1663.

[63] To me asking to be instructed concerning the matters above titled, the oft-mentioned Religious supplied from their archive the following documents, written in Italian: On account of the straits of the former place, In the year 1627, the Most Eminent D. Francis Card. Barberini, nephew of Urban VIII, returning from his Spanish legation, and passing through Florence, deigned in person to visit the monastery of St. Mary of the Angels in the Borough of San Frediano, where he had two sisters. But perceiving how difficultly in that place the obligations of the statutes and rule were fulfilled, on account of the slight health of many Religious there, especially of the RR. Mothers Innocentia and Mary-Grace his sisters; he took care of nothing first, when he came to Rome, than to indicate to the Pontiff his uncle the sufficiently afflicted condition of the Religious; in that the place, subject to the river Arno and its frequent overflowings, and very narrow, was little suitable for pursuing the course of the monastic observances. These things heard his Holiness judged that provision should be made by him, an exchange being made with the Cistercians, that, the impediments being removed, observance might always be able to flourish undisturbed; and he took care that an instrument of exchange should be made, with the place which they call of the Painters, and was of the Cistercian Fathers. Which he did all by his own Motion, no supplication of Monks or Nuns intervening; but by a mature deliberation of his own judgment, and out of the plenitude of Apostolic power, he willed the aforesaid exchange to be held ratified and firm in perpetuity, by a special Brief. The Brief being dispatched, [in the year 1628 on the 2nd of December the bones of the deceased are transferred:] and the apparatus necessary for receiving the new guests in the place of the Cistercian Fathers being made (among which almost the whole following year 1628 flowed by) before the whole Convent of the then living Religious was transported from one to the other place, it pleased under the same nocturnal silence to transfer the bones of the Venerable Mother Sister Mary Bagnesi, together with the bones of all the former Mothers, deceased in Christ at St. Frediano. This was done with the consent of D. Alexander de Medicis son of Marcus, Archbishop of Florence. And the body indeed of the Venerable Mary was translated within her own ark; but the remains of all the other Mothers, taken from the common burial, were enclosed in large chests; and together with it, the Father Confessor D. Anthony-Maria Raconisio and the Chaplain Rudolph Mini leading, and reciting through the streets the Psalms of the office of the dead, without a greater number of candles than was precisely necessary, were carried to the new monastery; at the same time

also placed in the subterranean place, in which was to be made the common burial of the Religious hereafter to die. Four days after followed the translation of the body of B. Mary Magdalen, in that manner and form which described in Italian the Nuns keep for the memory of posterity, and which we render into Latin in this tenor.

[64] On the 7th of December 1628 was made the translation of the body of the blessed Mother Mary Magdalen de Pazzi, on the 6th of December the body of the Blessed one is examined, according to the covenants agreed of the exchange itself, by which among other things it was provided, that the Religious might be able to take away with them the body of their blessed Mother. But the Translation was made secretly, as the Most Illustrious D. Nuncio had decreed it should be made. For on the 6th day about the 24th hour, he himself came to the church of St. Mary of the Angels, with the Most Illustrious D. Vicar and the Most Illustrious and Most Reverend D. Anthony Magalotti, and the Lords Peter Carnesicco and Cambio Anselmio his Lieutenants, there being present D. Lawrence Capponi Provost of the Metropolitan church, D. Horace Quartesio Archdeacon, D. Peter Strozzi Archpriest, D. Julius Riccii Canon; and the Lords Raphael Medici, Vincent Picti, Lewis Altoviti, and Silvester Aldobrandini, Senators of this city, as witnesses; by the D. Apostolic Nuncio, and also Michael Stili and Zenobius Pelli, Notary and Chancellor of the D. Nuncio. The body of the Blessed one was placed in the middle of the Presbytery in its accustomed crystalline ark, locked with two keys, placed within another wooden and portable one; which also was made firm with two keys, and six iron bands carried round: but over it was spread a silken tapestry, variously adorned with elegant needlework; with candles burning round about. And when all had adored the sacred deposit, the R.P. Confessor of the monastery D. Anthony Maria Raconisio delivered the keys of the aforesaid chests to the Most Illustrious D. Nuncio. He opening the chests themselves, the body of the Blessed one was beheld, clothed in the wonted habit of her Religion, but of silk sprinkled with various flowers. And all again adoring, the aforesaid holy Body was received by the Most Illustrious one, to be conducted to the new monastery: who had the arks themselves again closed sealed in six places with his own seal, for greater caution. Then leaving the blessed Body in the same place, and is received to be transferred; he secretly intimated to the aforesaid DD. Carnesicco and Anselmio his Lieutenants, at what hour they should have the aforesaid Body transferred to the new monastery they themselves assisting, and place it in a safe place afterward to be consigned. And when the aforesaid Notary of his Most Illustrious Lordship had made an accurate description of the Body itself, and its ornaments, keys and seals; all departed, the Rev. Raconisio and Mark Casinio being left in the church, that they might personally assist the custody of the aforesaid Body, until the hour of the decreed Translation, keeping by them the keys of the aforesaid arks. but it is transferred on the 7th, At the tenth hour of the 7th day there came into the church the Lords Carnesiccus and Anselmius, Vicegerents of his Most Illustrious Lordship, with the Notary and Chancellor and the abovenamed Lords Canons, and added to their number the Lords Machiavello, Arriguccio, Bamberino, and several other Priests and seculars up to forty. The most holy Sacrament being then adored, the aforesaid Notary and Chancellor inspected the chest and the seals, and the RR. Raconisio and Casinus swore it to be the same, and that for its custody they had watched the whole night. Then the abovenamed Lords took the chest, and carried it forth in their hands from the church, in the company of twenty-five or thirty burning torches, with greater devotion than pomp. each one vying to thrust himself forward to bear the sacred pledge, and many through the streets joining themselves to the procession, so that the number of torches carried exceeded a hundred. But wonderful was the devotion and silence of all in this leading. About the middle of the twelfth hour they came to the new monastery; and entering by the chief cloistral gate, they carried the chest into the oratory, formerly deputed to the uses of the Cistercian novices; and there placed it upon a tapestry; and again the sacred veneration and recognition of the Body being performed, before the aforesaid Notary and Chancellor they ordered the shutters of the windows to be closed, and the door of the oratory itself, placing on it the proper seal of the D. Nuncio in six places; where also a board was fixed, for caution, lest the seals could be corrupted. Finally provision was made for the custody of the holy Body before the aforesaid, Julian and Sanctius Romanelli being deputed for that end, who day and night should assist there, until the Religious should come.

[65] They came the next day soon, by virtue of the Apostolic Brief, which Brief, that it might be given to execution, had been committed to D. Alfonso Bishop of Anglona Apostolic Nuncio with the Most Serene Grand Duke, on the 8th of December by virtue of the Apostolic Brief, and imposed on him, that the Religious, drawn out from the old monastery at St. Frediano, he should lead over to the new, in the company of several aged Matrons, on the 8th day of December in the year 1628, with that modesty which befits the spouses of Christ their faces covered with a veil, and enclosed within shut carriages, on the day sacred to the Immaculate Conception. He came therefore together with the Lords Canons, and their Vicars and the Notary and Chancellor, and assisting him the Most Illustrious and Most Reverend D. Anthony Magalotto and the Rev. D. Anthony Maria Confessor of the Religious themselves; the Virgins to be led over to the new monastery, before the Most Serene Mary Magdalen Archduchess of Austria and Grand Duchess of Tuscany, and D. Christierna of Lorraine and the Most Serene Princess Anna, awaiting in the church; the aforesaid D. Florentine Nuncio ordered the Rev. Mother Prioress Sister Mary Grace de Pazzi, niece of the Blessed one herself, to be summoned, and directed that she should deliver to him the roll of all the veiled Nuns, the unprofessed Novices, and the Lay-Sisters: which received he commanded all to be convoked at the sound of a little bell into the chamber, next to the cloistral gate. There all being gathered, clothed in white cloaks, and their faces covered with a coarser black veil, the carriages also being brought as near as possible; his Most Illustrious Lordship called by name the Religious one by one, and the noble Matrons who were designated for their company, likewise to enter the first carriage. But each one, as she heard herself named, kneeling upon the threshold of the gate, asked the benediction from the Mother Prioress; then having gone out of the enclosure, they asked also from his Most Illustrious Lordship, being called by name they are placed in the carriages: and from Father Anthony Maria Raconisio that they be blessed. Having entered the carriage, they were carried straight to the new monastery; and in the same order it was proceeded, until to one all were translated. But when they had come to the gate of the place, they were by his Most Illustrious Lordship, before the DD. Canons Carnesecco and Anselm and the Notaries aforesaid, the Most Serene Highnesses leading, introduced through the gate of the enclosure; and they went to the Chapel of B. Mary Magdalen, which was to be for them as a Choir, because upon the altar, being outside in the church, was placed the venerable Sacrament: for the high altar was not yet constructed, and the Choir fitted behind it. By virtue of this introduction, his Most Illustrious Lordship delivered to them the possession of the monastery, to be held under perpetual enclosure, the name of St. Mary of the Angels being imposed, by which moreover it was to be called by all. He wished afterward, that the Mother Prioress should consign to him under oath all the Religious: which done there was found the same number, which had been drawn out from the other monastery. Then the Nuncio himself and all the others, as many as had been present at this action, withdrew: and the Religious left to themselves, before all things betook themselves to the chapel of the Blessed one, to praise the Lord: and Vespers and Compline being chanted, they venerated God the giver of all good. After this on the 13th of December, the D. Nuncio, [and being translated, they begin the evening office in the chapel of the Blessed one,] with the DD. Lawrence Capponi and Horace Quaratesio, and their Vicegerents Carnesiccus and Anselmius the Chancellor and Notary, and other Lords Secular and Regular, transferring himself to the monastery, entered; and came to the oratory, where stood the body of B. Mary Magdalen de Pazzi; and found the door closed, sealed and fastened in the manner in which he had left it. The seals being then removed, he produced the keys of the chests which he had by him; and found the Body in its crystalline chest, in the manner and form already described. But recognizing it to be the same, before the aforesaid Lords and Notaries he again ordered the chests to be closed, but restored the keys to the Mother Prioress, the aforenamed Mary Grace, Niece of this Blessed one there present. Finally to her, as representing all her Religious, the Most Illustrious one consigned the custody of the said blessed Body, she accepting it, and promising faithful care of preserving it; as appears from the Instruments, drawn up and subscribed the same day after the ceremony of this kind: and so his Most Illustrious Lordship, with his whole retinue, departed: of which let there be perennial praise to God and His Blessed handmaid.

[66] new buildings are then added, These things being thus done the liberality of the best Patrons not content, began also to give heed, that the buildings which faced the square should rise anew from the foundations, and that to the church itself new adornment should be added: and within ten years all things were brought to that perfection which is now seen: which that posterity might learn by what authors it was done, on the exterior wall or front of the monastery there was placed of white and large marble a most elegant escutcheon of Urban VIII, with this Title subjoined: To Urban VIII, Supreme Pontiff, who restored this monastery, translated from a narrower place, into an ampler form and better adornment at his own expense: and to Charles Barberino, Duke of Ereto, his own brother: and to Francis Cardinal Vice-Chancellor of the Holy Roman Church; and to Thaddeus Prefect of the City, sons of Charles, nephews of Urban; who following the auspices of so great piety, fortified the same monastery with many safeguards of benefits, the Virgin Religious, as an eternal monument of a grateful mind, P., that is, Placed it. A similar Title of marble, Titles being affixed placed on the interior front of the church above the door, specially commends the liberality of Cardinal Francis, in these words: To Francis Cardinal Barberino, Vice-Chancellor of the Holy Roman Church, because to the Virgins sacred to God and the Blessed Virgin of St. Mary of the Angels, translated from the street of St. Frediano from a humble and narrow place, in the year 1639 he bought and enlarged this Convent, that a fitter Parthenon being constructed, Innocentia and Mary Grace his sisters, and the rest of the Nuns might serve the Divine Majesty; the same Nuns to the most beneficent giver placed it, in the year of Salvation 1639.

[67] The Body from the year 1607 still whole This matter also, from the aforecited Florentine Process, the often cited Patrick book 3 Chap. 13 thus relates. When in the year 1607 on the 25th day of May, the death of S. Mary Magdalen following, the body had been given to ecclesiastical burial in the choir of the monastery, behind the high altar of the Carmelite Nuns, subject to humidity, both on account of the contiguity of a certain well, and of the dripping pouring itself out there; it being afterward drawn out from it and laid up in a certain crystalline chest, on the altar dedicated to the Saint herself, in the Convent of St. Mary of the Angels, at Florence, on the right of the high altar beneath the choir, in which the Nuns are wont to recite and chant the divine Office; it is moreover kept and beheld incorrupt and palpable, clothed in silken cloths, after the use of the Carmelite Nuns; even though from the day of her death, there be counted sixty

and more. Which deed was first proved by the remissorial Judges, who on the 13th of September in the year 1663 coming to the sacred tomb, and the crystalline sepulchral chest being opened, through which the body laid up there shone forth, saw the said pledge clothed in silver plate, white and black, namely a cloak of black plate, and with white and black veils, according to the habit of the other Nuns of the said monastery. She had her face uncovered and black, it was found in the year 1663 still palpable, feet dark and bare, hands less dark, bare, and spread upon her breast; and since the right hand lacks the ring finger, which the Nuns said had been cut off and given to Urban VIII of happy memory he himself so ordering, in the place of the natural one a golden finger was set. Moreover the said finger they received as a gift from the same Urban VIII, and today possess it the Carmelites of the Monastery of the Holy Incarnation, at Rome on Monte-Cavallo. The whole body breathed a sweet odor, and although the garments smelled of it, yet the members of the body more fragrant. And the most illustrious and most reverend Lords Judges aforesaid, Sub-promoters, and from it a sweet odor was perceived. physicians and witnesses experienced this, smelling the hands or feet, or the face, as above said, uncovered and bare. And all with one mouth confessed, that they felt the fragrance, and that it came from the body and its members well smelling; and especially from the mouth. All likewise experienced, that while the hand about the pulse was pressed, the flesh was soft and flexible or palpable, so that pressed it rose again, which indeed with great wonder especially of the said physicians they recognized. Also at the knee touched over the garment, the skin was felt to rise again after the press. The body, for the cause of honesty and decency, was not otherwise uncovered, except a little above the feet and about the hand: and it was seen, that the flesh was less dark and more white.

[68] Thus far the Florentine Process, in the first Miracle: to which the second, concerning the perennial fragrance and most sweet odor flowing from the body and garments of the Blessed one, is thus subjoined: The body of the deceased S. Mary Magdalen buried in a humid place, and, as above said, afterward dug up, and carried into the monastery of St. Mary of the Angels, was found, not only incorrupt and palpable, and breathing a marvelous and most sweet odor even to the present day; but, what is more wonderful, from the chest in which it lies laid up, and from the garments with which it is covered, the same odor is perceived: which the members of the body more breathe forth, but especially from her mouth all have experienced it to be exhaled, as appears from the said Apostolic visitation and the deposition of the witnesses, who several times handled the said sacred body, and stripped it of its garments; unanimously attesting, that, when the chest is opened, in which the body of S. Mary Magdalen is seen laid up, the aforesaid odor diffuses itself through the contiguous cells; and after the touch of it, the odor is kept also for some space of time in the hands and garments of the Nuns touching it, who then very often perceive it, although the chest be locked. The same Nuns not only depose this of certain knowledge, because they saw the aforesaid body, touched it, and perceived the odor; but also because from other more ancient Nuns they heard, that a like fragrance from the body, chest, and garments of the said Saint had always exhaled. Which most strongly confirm the negative, namely that neither in the aforesaid chest, nor about it, flowers, powders, odoriferous waters, or any other kind of odor, are ever put or carried, nay that it is expressly forbidden, that anything be placed round about, which smacks of odor. But, what is worthy of wonder, a little cloth for the use of the Nuns, commonly called saggolo, wiped with a certain lye, and being upon the said body, which is wont to be carried to the sick, kept its primeval odor, and among the other linen cloths, by the fragrance flowing from it, is discerned.

CHAPTER VII.

Miracles wrought after the Beatification even to the year 1661.

[69] These things being premised, let us recount the miracles which remain before the Canonization, so far as Patrick supplies them, the order of times being kept, in three continuous Chapters. In the month of October in the year 1624, Sister Daria Teri a Nun, A mad nun is cured, had fallen into so great a frenzy and fury, that she demonstrated the agitation of dementia manifoldly by deeds, discourses, and gait, wherefore her hands being bound, they shut her up in a certain cell. And when by the judgment of the physicians no hope of health remained, since human remedies had been applied to her in vain for seven and more months; Sister Catherine her sister, on the 26th of May, on which the feast of the public veneration, indulged to the same Saint by the Apostolic See, was to be celebrated; turning herself to her intercession, and first having resolved, that through her whole life's course on the vigil of her festivity she would fast on bread and water; and some Masses being celebrated before the sepulcher of the aforesaid Saint; she earnestly commended her sister's health. Wherefore Vespers being finished returning to the said Sister, she found her sound and unharmed, and weeping bitterly for joy: who never afterward relapsed. a fetid scab, Thus, of sight and certain knowledge, three fellow-witnesses attest. Anthony son of Anthony Gatti Santini, in the year 1633 the horror of a fetid infirmity had covered with worst crusts as to his body. He, the things which in vain human industry had applied, suppliantly begged remedies from the holy Virgin, vowing that he would venerate her sepulcher with his presence, and as a memorial of gratitude would have one sacrifice of Mass said. Then beginning the hymn sacred to the holy Virgins and the prayer, scarcely had he finished it, when he felt his strength restored, the stench dissipated, the fetid crusts dried up and fall off, and his former state restored to his swollen feet.

[70] arthritis, In the year 1634 Anthony Leo, Chancellor of the city of Forlì in Romagna, most grievous articular pains tormented through his whole life, all imaginable remedies being applied in vain. By the exhortation therefore of a certain Carmelite Father his Confessor, he commended his deadly distresses to the patronage of the holy Virgin: whom as he had invoked, he procured for himself relief of pains and the perfect grace of health. Mindful therefore of the benefit, he hung up in perpetuity an image of the holy Virgin, in the church of the Carmelites of Forlì. a blinded eye, In the year 1640 Donna Magdalen Angela Gorina, of Florence, of seventeen years, on account of a clear drop, which for two years she had suffered in her right eye, had lost the faculty of seeing. The hope therefore being lost by the physicians, of ever recovering sight by human remedies, a vow being made to S. Mary Magdalen, whose veil had been brought to her cell, of fasting on bread and water on the vigil of her festivity, she immediately recovered her primeval visive faculty. Which operation to have been miraculous, in the Florentine Process, the manner and quality of the cure proved; especially since besides the instantaneousness, the cure was on every side perfect, no sign afterward of the preceding illness remaining in the eyes, and the perfection of recovered vision continually persevering. a three-month fever, Lawrence Passerini, having suffered a continual fever of three months, human remedies being despaired of, asked the veil of the holy Virgin; and obtained it he applied to his afflicted body, in the year 1644 in the month of March; and within the space of about three Lord's Prayers, he felt the pains remit, the heats be mitigated, the fourth day obtaining entire health.

[71] Sister Mary Catherine Rinuccini, in the year 1648, from the last day of April, and another pestilent one, through the whole twenty-second of May, laboring under a malign fever with purple spots; which at that time at Florence on account of the intemperance of the air commonly reigned; when she was tormented with an inflammation of the lungs and a most vehement pain of the head, so that destitute of strength, languishing and near death, with the faculty of speaking almost lost, on account of the inflammation of the tongue, and afflicted with somnolence and delirium she was seen; the most holy sacraments of the Eucharist and extreme Unction being received, she was abandoned by the physicians without hope of health. Then the Mother Prioress applied to her a cushion, which the Saint had used, the sick woman feeling nothing: who however began to sleep, and seemed to herself in sleep to be signed by the Saint on the side of the heart; and to hear her saying, You are healed, arise: and because my feast approaches, the cushion of the Saint being applied. go and commend yourself before my body. Mary Catherine awoke at these things, and feeling herself relieved, whereas before she had lain oppressed by an extraordinary numbness and as it were a certain weight, nor able even to lift her arm; she said to the Sister, set for her custody: Sister, I am healed: call the Mother Prioress, that with her leave I may rise. The Prioress heard the relation not without a sense of devotion, yet denied the leave asked, although she said she was of entire strength; until the physicians should return in the morning, and behold her with their amazement quite sound. Then indeed permitted to rise, she thenceforth continued the exercises of the monastery, acknowledging the grace received from the Saint.

[72] A Neapolitan merchant In the same years in which these things were done at Florence 1647 and 8, there were boiling at Naples the tumults of a seditious rebellion, amid which Gaspar de Roomer, a Belgian merchant, had withdrawn to the new Castle, seeking the security of his life: when he felt himself interiorly moved, that, although the sea was disturbed, he should withdraw into one of his ships. This was done not without grave danger, the confidence furnishing it which he had upon him of a Relic of the Saint: and the swift boat, which he had boarded, even to the ship, called of St. Peter Major, through the midst of the storms with the greatest labor the boatmen pushed forward, animated by great promises to attempt the danger, which otherwise they dreaded. But although the sailors of the larger ship having sent out ropes wished to draw the boat to them, yet the sea did not allow it, threatening nothing lighter, than that there would be a collision of both vessels, at the least destructive to the boat about to be broken in pieces. A return to land therefore was urged: but Gaspar, having seen behind the ship a skiff, tied to the ship at a just distance by a strong cable, and knowing it to be firm and robust; believed he would be safe, in the tempestuous sea he is miraculously preserved, if at least he could reach it. But the sailors indicating the same danger and bidding him return, persisting in his counsel and having confidence placed in the Saint, ordered the oars to be turned to it, and raised himself on his feet, about to seize the boat with his hands in the passage which they meditated, at the signal which he promised to give who steered the helm of the swift boat itself. Said, done: invoking the Saint he leaped to the skiff, and seized it with his hands; when lo a tenth wave raised the skiff to a horrible height, and by the same shock he found himself sitting within the skiff upon one of the thwarts; but turning his eyes to the swift boat, he saw it driven back by the same wave and a more vehement wind, who remaining in the city should have been killed, as far as a catapult could throw. Then indeed recollected in himself, he wholly gave thanks to the Saint, through whom he believed himself saved: and although in that bringing of the skiff to the ship nothing less was labored by the rowers, yet he was empty of fear. The Captain of the ship wept when he received him; and, as one in one instant lost and received back from the dead, all embraced him. But he gave glory to the Saint,

by whom he believed it had been inspired to him, to go out of the castle only through the peril of his life: for afterward he understood, that some, passing before the door of the chamber in which he stayed, on that day from the neighboring houses, higher than the castle itself, had been shot through by the people with guns; among whom he could easily have come, on account of the frequent necessity of going out and in through that door.

[73] the same is healed of the plague. The same Gaspar de Roomer, for a most singular grace received through the Saint also held, that in the year 1661 he had been delivered from the plague, with which he had been touched in his villa of Posillipo on the 16th day of July. For when at once he felt both a most burning fever conceived within his bowels, and a pestiferous carbuncle in the groin; terrified by so present a danger, he prostrated himself on his knees before the Crucifix, at whose feet was an image of the Saint, sent to him from Florence, which image had touched her body. But a devout prayer being made, he applied that little image to the wound, with some other Relics of the same Saint; besides which he would use nothing of the customary medicine in such a case, having all confidence placed in his holy Protectress. Nor indeed in vain: for presently the fever ceased; and the very spot the index of the conceived plague within a few hours so vanished, that thenceforth he was more and more confirmed in his former confidence; and afterward in many other occasions of the greatest moment experienced the help of the Saint. This is that Gaspar de Roomer, a citizen of Antwerp, who in his fatherland founded and endowed that noted marble chapel of St. Joseph, with the Canonesses Regular, commonly called the Falcontines, of which we made mention at the feast of that Saint on the 19th of March: who the same obliged to this Saint by so many titles, exhibited his magnificent gratitude at Naples, spending many thousands of scudi for her Canonization, to be celebrated with the greatest splendor, besides what he had liberally conferred for promoting the business at Rome.

[74] In the year 1652 Tomasia daughter of Peter Pallini began to be tormented with excessive pains, A Relic of the Saint being applied an intolerable torment is healed, which taking their beginning from the orifice of the stomach, diffused themselves through the whole body, so that through her veins a certain fire seemed to run; and she felt most sharp prickings, by whose vehemence she was forced to wail, and to roll on the ground, and almost to go out of her mind. But this torment was daily for her, sometimes also in one day repeated often; and so it lasted a whole two years, no remedies which were applied profiting anything: so she was abandoned by the physicians, persuaded the pains were colic and uterine, with which were mingled worms, corroding the intestines. In this state being abandoned, after some months passed without the use of medicines, her brother Thomas Pallini brought the veil of the Saint: which the poor little woman receiving, with great veneration applied it to her painful stomach, and asked the Saint to grant her the desired health. Nor delay: she began to be better, and within eight days remained altogether free, nor ever afterward felt torments of this kind.

[75] likewise three painful abscesses, No less singular was the grace, which the Saint did in the year 1655 to a certain Anthony Ricci of Campi, bearing for three continuous years three abscesses in his breast, for which no remedy could be found that profited: but the pains were so great, that he could neither lie quiet for a moment, nor stand upon his feet: wherefore since he took no part of rest, the physicians despaired of his life. Then his wife Margaret, fatigued beyond measure both by continual labor and by the care of the family, went to the monastery, to seek solace from Sister Martha a Lay-Sister, her cousin; to whom she set forth her husband's evil, that she might commend him to the Saint. But she promising her prayers, also exhorted her to conceive devotion toward the same; and gave her a little piece of the habit, worn by the Saint while she lived. Margaret thinking she had received a treasure, returned home, with great confidence of obtaining health for her husband. Nor in vain: for as soon as the Relic was applied to him, the pains being mitigated he began to sleep, and saw the wounds consolidated for him, and the same relic being lost is miraculously recovered. so that within eight days he came to Florence wholly sound, to visit the chapel and body of the Saint: where when he had had three Masses said in thanksgiving, he left to the Mothers an attestation of the miraculous success, subscribed by three witnesses, nor was he ill any more until this year 1669. Nor here stopped the munificence of the Saint. For when Margaret had sewn the aforesaid Relic in the form of an amulet, that Anthony might be able to wear it upon himself; the same after some time slipped from him: who omitting no diligence of seeking it, on account of the grief of such a loss, and having searched every corner in vain; yet did not let go the hope of recovering it through the Saint herself. On a certain morning therefore after three weeks, while Anthony in the field gave breakfast to some rustics, the Saint made him see his dog coming from afar; and it running quickly to its master, placed before his feet the lost amulet: which Anthony presently bent on his knees lifted from the ground, giving infinite thanks to the Saint.

[76] A fever joined with delirium is cured. In the year 1660 Teresa Marmoraï, unmarried of the family of the Landini, was held by a most burning fever, which then went into a quartan, but such, that it never left her free, but the recurrence of a new fever found her still struggling with the former. She had indeed taken many medicines, but with no fruit; and her weakness was now so great, that she could not stand on her feet at all, whence she was also most afflicted, especially when there had again come upon her a more burning fever, joined with delirium. A certain aunt of hers finding her so ill, advised her to have recourse to the intercession of the Saint: and therefore the sick woman's husband, Christopher Landini, on the 3rd of January 1661, after five months of the aforesaid infirmity, went to receive the veil of the Saint on loan; and at the same time brought a phial of the oil, multiplied by the Saint's intervention. But as soon as he brought his feet into the chamber with the Relics, the sick woman began to be relieved: and a little oil being taken, she spread the sacred veil over herself, awaiting until the fever should remit: which it did so, that it never returned any more; and the woman restored to her former vigor, went on foot to the sacred body, and gave thanks for the received benefit.

CHAPTER VIII.

Miracles from the year 1661 even to 1669.

[77] In the year 1661 a malign fever invaded and oppressed R. P. Francis Socci, Rector of the Church of St. Andrew; A malign fever is healed. and the grace of health which he suppliantly asked from S. Mary Magdalen, in the space of two days, he obtained perfect from her veil. Camillus Bonchristiani, the same year exhausted by excessive torments of two years, with pains in various members of his whole body, but especially of the breast, where a tumor that had grown to the size of half an egg, caused him most acute torments; among them he was forced often to vomit blood, and a vomiting of blood, all human remedies being applied in vain. The book therefore, in which the Life of the holy Virgin was printed, and which his wife had lately begun to read, together with the graces conferred on various ones, he placed under the head-pillow with the greatest affection of piety, and with ardent prayers added a vow; in the power of which devotion, the next day he leaped sound from his bed, having obtained life and vigor the physicians being amazed.

[78] In the same year 1661 there had remained alone at home Margaret; A three-year-old girl about to be crushed by a furious ox, a girl of three years, daughter of Anthony Coccii, husbandman of the monastery of St. Mary of the Angels at Campi: who when on a certain evening she ran through some alley of the house, so narrow that two could scarcely pass there at once; a furious ox, having slipped from the stable, ran through the same alley into the house, and the little child remained between its feet. The husbandman's servant ran after the beast, and seeing from afar the little one between its feet, believed her dead, for there was no one to bring aid. Wherefore, when approaching nearer, he saw her not only unhurt, but not even in the least frightened, he was vehemently amazed: and seizing her by the hand led her to her father, admonishing her to give thanks to God for the success, which she narrated in order as it had happened. she is preserved by the Saint appearing: Then the father questioning his little daughter; And who, he said, delivered you from the furious beast, which came upon you? But she without hesitation answered: The Saint took me by the hand, and said, Pass this way, making me pass to the side between the ox's feet. To whom the father, But of what color was the habit she was clothed in? black or white? Black, said the daughter, and she had a black veil on her head. Then he, wishing to test his daughter: Nay white, he said, was her veil. But she, By no means, but it was black, just as she has it above in the chamber, where I say the Hail Mary. But what was a greater wonder, the little one often bidden to narrate the same, never in the least circumstance varied or contradicted herself, however much questions were objected to her not rarely to the contrary: but she was always consistent with herself even to the year 1663, when on the 25th of September, she was led to Florence by her parents, to give thanks to her deliveress; who having her grateful innocence, affected her there with a new benefit.

[79] She had been in the church of St. Mary of the Angels with her mother, to hear Mass in the chapel of the Saint herself; the same at five years sees the body of the Saint the sepulcher being closed, and afterward led to the grates of the parlor, Ah, she said, I saw the Saint in the church. Many, the Mothers reply, are painted there; what kind is she whom you saw? She answered, All are above the altar: but more beautiful than all is she whom I saw at the grate, like this showing an image hung in the parlor itself: but she whom I saw at the grate is even more comely: but the Saint herself lies under the altar, clothed in black and white, having on her head a white veil, and over it a black one; she has also on her head a silver crown, all sprinkled with gems: but that crown is not as is that of my image, which I have in my purse, but high; and she put her hands to her head, and carrying them round, wished to declare the form of the crown, which she had seen. But that the Mothers might be more secure, that the Saint had truly shown herself to be beheld by her, and accurately describes her state and position. they said; You saw ill, she was above the table of the altar, not below. To whom she: There is indeed one painted above the altar, but she whom I saw below is more beautiful. Being asked about the position of the body; She lies, she said, with her hands composed in this manner; and precisely showed the manner, in which the Saint has them. But to all afterward inquiring, what or how she had seen, she always said the same without variety. Afterward the mother having departed from the monastery with her daughter, complained to her saying: If you saw the Saint, why did you not tell me, and I too would have seen her? To whom the little one, You have, she said, large eyes, I small ones: therefore I saw below, you above. Being asked how tall the Saint was; Like my nurse, she said; but she is darkish, her hands

but more white: and she said to me that I should be good, and I answered that I wished to be. Moreover neither the mother nor anyone of that family had ever seen the body of the Saint, and so from no one could the girl have learned, how she lay under the altar, then on every side closed. Therefore it could not be doubted, but that the Saint had shown herself to her, just as she lies under the altar. But the next morning the girl returning with her mother to the church, again said, that she had seen the same things as the preceding day.

[80] the dying are healed, In the year 1662 D. Dominic Frederici was seized by a malign fever: and because the physicians said it was over with his life, his wife withdrawing had begun to bewail him as dead; when about the 24th hour the veil of the Saint was brought, and within two hours from then he was so free from fever, that the woman who guarded him ran to the wife, saying, Come, Lady, he whom you bewail as dead is without fever. But he acknowledging the received health to be owed to the Saint, the same week came to visit the body: and a Mass there being heard and Communion received, left a silver votive offering at the sepulcher. John Poggiali also, burdened with asthma and a most burning fever, after several remedies applied without fruit, was ordered by the physicians to dispose of his house, and to receive the last Sacraments, because naturally he could not live long. To his mother was brought a little piece of the Saint's habit: which as soon as it touched the sick man, the fever was relieved; and he within six hours free from the disease, was a wonder to all who had seen him in his former state, nor did he suffer any such thing more.

[81] Alexander, son of Peter Lapini, a little boy of three years, the same year fallen from lofty stairs, those in peril from a fall are preserved, fell into a deadly evil. The most wretched state of her offspring Frances, the sick child's natural mother, commended to the holy Virgin, having heard for that end a Mass in the chapel of the Saint; and returned home, took him into her arms, saying: Be of good courage, little one, I have commended you to the great Saint, who will heal you: and this said she set the boy on the ground. Then he began to use a most free step, here and there walking through the paternal house, the little boy who from the course of six months had not been able to move even a foot: to which benefit the mother grateful, had a Mass said at the altar of the Saint. Anna, childbirth, wife of Peregrine Vito, was tormented by an unhappy childbirth, all despairing of her life. In the aforesaid year her husband most instantly commended her in agony to the intercession of the holy Virgin, nor much after the woman brought forth a happy offspring: and he, in recognition of the benefit, sent an alms of wrought wax and oil, which should be consumed in honor of the Saint. Finally the same year, an ocular catarrh, an unforeseen catarrh had gravely injured the right eye of Lucy daughter of Francis Cambii, and through four solid months had closed it. A continual torment, most bitter prickings, and continual tears, with all possible human remedies she longed to relieve; but the physicians proclaimed the girl desperate: whose health to hope, and to implore from heaven from S. Mary Magdalen Catherine the mother did not doubt, firmly resolving, seven times to visit the body of the holy Virgin. The third therefore was the day from the devotion begun, when the daughter recovered the perfect use of her eyes, only blessed water being applied to the eyes, which the mother had brought from the church of St. Mary of the Angels.

[82] In the year 1663 or 4, D. Dominic, son of Peter Caravita the Royal Counselor, Entangled in a carriage carried off by the horses, went out of Naples, to visit a certain country house of his with his two brothers, D. Hyacinth and D. Prosper, and his cousin D. John Caravita, and also two young Knights his friends, D. Leonard Mauri and D. Manilius Grisolia. But the bridge of Magdalen being passed, bidding the coachman descend, he himself began to discharge his office and to drive the carriage: whence D. Prosper and D. Leonard going out, when they had come where is the chapel of Abbot John Ambrosani, walked behind the carriage sportively, and fencing with rods among themselves. These that he might better see Dominic raised himself on his feet from the seat: but his left foot failing him, he fell upon the wheel onto his breast, and entangled one of his legs under the axle. But the horses as they felt the reins slackened to them, which from the hands of Dominic had flowed down onto his arm, took flight. Then indeed from the carriage leaped his friends and brothers, to help the fallen one; and for that very cause the horses running more diffusely, soon left at a long interval behind them those who wished to bring help. Dominic therefore recognized the danger in which he was; and, since he could not with his voice, with his heart invoked the Saint, the protectress of his whole family, Mary Magdalen: who, as soon as she was invoked, seemed to be present in the Carmelite habit, and to say, Doubt not, the Saint appearing go cheerful. But these words, although the horses were borne in headlong course, drove all fear from him, since he felt them continually repeated to him. When however he saw himself carried past the gate of the estate, again he invoked the Saint; and interiorly heard it commanded him, that he should raise and draw back his right arm, to which the reins of the horses were tied. he escapes unhurt, This done, without any other violence, the horses stood, held by a more powerful power, and he raising himself upon the wheel leaped down to the ground, and found himself unshod, and his clothes quite torn; yet nothing else of injury on his body, than that the skin of one knee was lightly grazed, and in his arm he kept some, though slight, sense of pain. When his brothers and friends and the coachman saw him such, for wonder they stood astonished, that he was not broken in all his members: and the success heard, all together gave thanks to the Saint. But Dominic himself returned to the city, for a perpetual memory of the matter, ordered the whole history to be painted upon canvas; and sent it to be hung in the chapel of the Saint, within the church of the Carmelite Fathers of St. Mary of Life.

[83] In the year 1661, seeing well Magdalen Victoria, By the touch of a flower taken from the body a blind woman is illumined, widow of Mark Fraxinelli, had gone to bed in the evening, but had risen blind in the morning; and many remedies being applied without fruit, she remained such even into the year 1664, the physicians judging the evil to be incurable, which moreover intense pains aggravated. Yet she had begun for two years to place confidence in the Saint, and daily had had herself led before her sepulcher, for the cause of hearing Mass there. On the very feast therefore of the same Saint, in the aforesaid year, she was present at the panegyric pronounced in honor of the Saint; and received one of those flowers, which had lain upon her body; and faithfully and devoutly applying it to her eyes, suddenly began to see so much, that without a guide she was able to return home: but the next day perfectly seeing, she returned to give thanks to the Saint. a woman with hemiplegia is healed, In the year 1666 also a like power of the flower experienced Catherine, daughter of Dominic Poggialis, who suddenly seized with hemiplegia, had lost the use of her right arm and hand; in her tongue also she was so affected, that she could utter no intelligible word. Her mother lived most afflicted, because the physicians on account of the rigor of the winter (for it was the month of January) would not even visit the sick woman, much less apply remedies to her; but the girl continually lamented, fearing lest she should remain such all the rest of her life. Both therefore had recourse to the Saint, and asked something of her oil: but in its stead was sent a silken rose, which had touched her body. The sick woman received it with great faith, and asked to be signed with it: but at the very first touch the pain of the arm ceased, and the bond of the hitherto impeded tongue was loosed, so that now she spoke rightly: but the third day perfectly sound, she came to the sepulcher, and there in memory of the matter offered a silver votive offering.

[84] and a dying man by the touch of the veil. In the year 1667 outside and within Florence resounded the fame of the dangerous infirmity, into which D. Marquis Lucas de Albici had fallen; to whom after the remedies applied had not profited, health was brought by the veil of the Saint, by P. Fr. Charles of Pistoia a Capuchin placed on his forehead, with the devout invocation of her. For continually he took food without loathing, and took sleep: from which awakened, he felt himself delivered from all fever: and he wished the matter consigned by an authentic writing, which by him and the whole city had been held for an evident miracle.

[85] A Matron deadly wounded by her frenzied son, The following year 1668 in the month of February, Catherine Nelli, unmarried of the Villani family, experienced the special protection of the Saint. She with her son, made witless from the redundance of melancholic humors, on a certain morning sitting at table, by him, driven into sudden furies, with an iron fire-shovel was so hardly struck on the head, that the handle broke between the hands of the striker. Thence the unhappy one seizing a staff, doubled his blows; which the wretched mother, then by chance left alone without anyone's help, wished indeed to escape; but the pursuing son so pressed her, that he drove her headlong down some stairs. Then she believed it over with her life: yet commending herself to the Saint, when she came to a certain level place in the middle of the stairs, where was the entrance to a certain chamber, she thought to enter it, and in it to be saved: and immediately heard a voice distinctly saying: Stop, and let her go. The matron was amazed at these words, the Saint appearing she is saved. knowing certainly no one was at home. As therefore she could best turn herself backward, she saw the Saint, conspicuous in a white cloud and the habit of her Order; and the frenzied one, with his arm raised as if to strike, his eyes fixed on her, standing astonished: and so withdrawn from his hands she betook herself to a safe place, referring it to the Saint, that she was not killed. Yet she was very ill, and wounded with four deadly wounds the skull being broken: to cure whom, the physicians and surgeons assembling, held the case for desperate. The good matron nevertheless did not despair, but daily invoked the Saint: who through the whole time of the cure always warded off the fever from her, and mitigated the pains, and so promoted the cure that beyond all hope within a few days the consolidated wounds let her go sound: who therefore had many Masses celebrated in her honor, and in memory of the matter offered a beautiful silver votive offering.

[86] The niece of Pope Urban VIII testifies, Thus far P. Fotius, in the penultimate Chapters of the Life, published in the very year of the Canonization, and the day before it was solemnly performed, that is the 27th of April of the year 1669 offered to Pope Clement IX, by the Prioress and Religious of the Monastery of the most holy Incarnation at Rome: to the end of which Life some other pages about to be vacant the author wished to be filled with an authentic instrument, written by the hand of Sister Mary Grace (Barberina, unless I am mistaken) of whom as the niece of Urban VIII, it was treated elsewhere; the note however (which we wonder at) of the year and day being omitted, on which either she herself wrote it or the Notary translated it into legitimate form, or finally the Sub-promoter of the faith

Michael Lapius revised and approved it: which however all I vehemently suspect to have been done about the very edition of the book, from the manner and place in which they are found printed. The tenor of the instrument itself, rendered from Italian into Latin, is this.

JESUS. MARY.

[87] In the name of the Father, and of the Son, and of the Holy Spirit. Lest I continue, what for many past years I have done, my ingratitude, and die in it; I have decided to obey several of my Spiritual Fathers and Confessors, who advised and commanded me, herself twelve years old and dying, that I should write the success of the graces, which the Blessed Mother Mary Magdalen de Pazzi conferred on me. One of these was, that when at eleven or twelve years of age I was so gravely sick, that being fortified with the Viaticum of the Lord's body the despairing physicians denied me to see the next day; nothing now but my last breath to be rendered by me every moment was awaited by her who was present, the Most Excellent Lady my mother. But I, having upon me the tunic, with which the sacred body of the blessed Mother had been clothed, while I commend myself to her, and ask that she would obtain for me a space of life, healed by the Saint appearing, in which I might be able to fulfil the already conceived desire of the religious life; I saw her present before me, with a most beautiful lily in her hands, and saying that I should have the time asked, to fulfil both this and other pious vows. But all understood the Saint, distinctly answering each of the doubts, which interiorly presented themselves to me; and declaring what difficulties I should have: namely, that my parents would propose to lead me back to Rome, and other like things, by which this desire of mine could be delayed. and foretelling various things to her; But particularly she said, You will not die, but will become a Nun, in this religion and monastery: and admonished that, that one thing excepted, in the rest I should do the will of mine, because God wished through them to do good to the Religion. Many other things moreover she added, in various years and times afterward following, and at length subjoined, that I should have myself laid down to bed, and sleep as I did etc.

[88] Moreover in the year 1626, in which the blessed Mother Mary Magdalen was beatified, it had been long (for three years as far as I remember) that I labored under so great a difficulty of breathing, and now a Religious, that when it occupied me, for several consecutive days and nights I could not rest, nor stand or lie down: every motion also was hurtful: and when I slept, so copious a rheum flowed down from my head, that I often feared I should be suffocated. Very many remedies had been applied to me, but with vain success. Meanwhile the Brief of Beatification was awaited; and the Sub-prioress, coming from the holy body, commanded me, that I should ask health from her. I obeyed the command: but nevertheless I began for some continuous days again to be fatigued by that indisposition. And now the awaited Brief had come; when seeing myself so affected, and being solitary, I took the aforesaid Relic of the Blessed one, and applying it to my throat I renewed the former supplication, asking also that I might be able to rest. And composing myself for this, again I saw the Blessed one standing before me shining like the sun: in like manner restored from the catarrh. who instructed me concerning a certain matter, privately concerning me; and said, that she healed me. And when I feared, lest it were a dream; she said, it was not, making me see the apparatus of clouds, made for the exposition of her sacred body in the church, for the greater solemnity of the Beatification. But I seemed to see the lights, by which that machine was to be illumined, as it were extinguished: and when I was disturbed on account of that negligence of the assistants, she expressly said, that she showed this to me, in sign that I was not dreaming, and that she truly healed me. She added that oil was to be multiplied, God about to do it in confirmation of what His Vicar on earth was doing. And this befell me some days before there was discourse of the multiplied oil in the monastery, or I knew anything. And upon my conscience I affirm, that whatever I say is true.

I Sister Mary-Grace, with an oath, affirm whatever is above, with my own hand.

CHAPTER IX.

The solemn Canonization of the Saint, and the miracles that followed it.

[89] This notable action was performed by the then Roman Pontiff Clement IX, Concerning the Canonization performed in the year 1669, in the year 1669 on the 28th day of April, in the Vatican Basilica. Of it many things should be said by us here, did we not have the whole set forth in a special treatise and in the best order, in a double work printed at Rome: of which work a sufficiently prolix Epitome wove, and into the Carmelite Mirror inserted R.P. Daniel of the Virgin Mary, through five Chapters, of which it will here suffice to have exhibited the titles.

CHAPTER I. The public fame of sanctity and miracles, before and after death, continually growing even to the Beatification, and from thence everywhere more and more spreading, moves the Princes to ask for the Canonization, and the supreme Pontiff and Cardinals to proceed to it.

II. The secret Consistory, the supreme Pontiff Clement IX and the Most Eminent Lords Cardinals being present, a notable treatise inserted into the Carmelite Mirror; held on the 18th day of March in the year 1669, in the cause of the canonization of B. Peter of Alcantara and B. Mary Magdalen de Pazzi.

III. The public Consistory, denounced to be held on the 21st of the same year, and celebrated the same day.

IV. The Consistory denounced for the 8th day of April, and on that very day held in the cause of the Canonization of the same: and the suffrages, sentences, judgments of the Most Eminent Lords Cardinals and of the other Most Illustrious Prelates, concerning the sanctity and heroic virtues of B. Mary Magdalen de Pazzi:

V. The order, manner, ceremonies of the Canonization, by which it was performed.

[90] These explained there could be added, how in the next following year there was composed, and by the sacred Congregation of Rites approved, on the 13th day of September the whole proper Office, with new Antiphons, Hymns, Lessons, Responsories, and Chapters, on the feast day and through the whole Octave, to be recited by the Friars and Nuns of the whole Order of the Carmelites, such as we received printed at Rome and Florence, beautiful indeed and devout. But this being omitted, because it has use in the Order alone, P. Daniel in the aforepraised Mirror passes to another Decree of the same Congregation, concerning the Office, composed for the universal Church according to the use of the Roman Breviary, decrees concerning the Office, in the year 1670. with the formula of the annual commemoration, to be inserted in the Roman Martyrology, in these words. At Florence, S. Mary Magdalen de Pazzi, of the Order of the most blessed Virgin Mary of Mount Carmel, illustrious for very many gifts of God, and the innocence of her life and the glory of miracles, whom Clement the Ninth inscribed in the number of the holy Virgins. But this Decree emanated by the authority of Clement X, the immediate successor, on the 29th day of November 1670. But since the aforenoted formula seemed too prolix to the Recognizers of the Roman Martyrology, four years after this shorter one is now read substituted: At Florence, S. Mary Magdalen the Virgin, of the Order of the Carmelites, illustrious in life and sanctity. At the same time there was first instituted at Florence an exercise of special devotion toward the Saint, through five Fridays, in memory of as many singular benefits, conferred on the same Saint, of which the aforepraised P. Daniel thus writes. By the inspiration of God, this practice of devotion seems to have had its beginning. For the first Friday after the solemnity of the Canonization, more than three hundred persons, without any proper agreement among themselves or communication, but from a certain interior instinct, came together to the church, the devotion of the 5 Fridays, where rests the body of S. Mary Magdalen de Pazzi, communicating, confessing, and performing other exercises of piety. The motive was, this holy Virgin's piety toward Friday and the mysteries of the Passion of Christ performed on that day … and that on that very day she received from Christ and the Mother of God singular favors. But this devotion was also carried over from Florence to Rome, and there explained in the Italian tongue, approved, and published in print; and then propagated through other regions of Europe and frequented, on account of the singular graces, conferred on various ones by her means. The devotion itself is exercised in this order. The first Friday is recalled the reception of the sacred Stigmata; II, is in veneration of the spiritual Espousal of Christ, with the ring betrothing her; III, in memory of the favor shown her by Christ in the concession of the thorny Crown; IV, in honor of the grace shown her by Christ, communicating to her His heart; V, the commemoration of the victory over the unclean spirits obtained by the merits of B.V. Mary, surrounding her, in testimony of most pure chastity from all stain of impurity, with a most white veil. Thus far, as I esteem, and a little book about it imprudently augmented, the aforesaid Devotion ran with the unoffended profit of those using it; when P. Mag. Fr. Andrew Mastelloni a Carmelite a little book about it, composed by D. John Anthony Solazzi of Vetralla, the same (unless I am mistaken) which had been approved at Rome, not only took care to have reprinted in the year 1673 at Naples, from the press of John Francis Pacius, but to the same moreover, likewise in the Italian language, added a Supplement of the Exercise of thanksgiving, directed to the three divine Persons, on account of the favors done to the aforenamed Saint: which edition thus augmented merited to be condemned and prohibited, by the decree of the sacred Congregation surnamed from the Index, which appeared in the year 1680, signed on the 26th day of September; and which I could not but mention in this place, lest I should seem to have commended without distinction the approved and the disapproved. Moreover in the very monastery of the Angels a triple festivity of the Saint herself is kept: the first, on the 2nd day of April, on which she was born into this mortal light, which indeed is rare, and (if you except the Mother of God and the Baptist) lacks example in sacred matters; although in civil use it be, that Birthdays of this kind be celebrated, with mutual congratulation and gifts: then the 28th of the same April, because on that day, as I said above, the Saint was canonized: and finally the 25th of May, when given to the earth, she was more happily born to heaven.

[91] A relation of the miracles done after the Canonization, I pass to the Miracles, and first I exhibit a brief Relation of certain ones, by the merits and intercession of S. Mary Magdalen de Pazzi after her solemn Canonization wrought, which Joseph Fotius of the Society of Jesus, by Commission of P. Fr. Hyacinth Libelli Master of the Sacred Apostolic Palace read, and judged worthy of impression, to augment the devotion of the faithful toward the Saint and the esteem of almighty God. At Rome the 10th of July 1670. This will be given, with a not contemptible little Appendix, by the often-named Patrick of St. James after the Latin Life; with whom also there can be found in Latin the Documents and admonitions, which S. Mary Magdalen de Pazzi gave to various Religious while she lived, most useful to everyone panting after perfection and his own salvation, published into light in the Italian idiom by the aforesaid John Anthony Solazzi of Vetralla. But the aforesaid Relation is such. A few days ago, kind Reader, in a certain little codex of three quaternions, there were here at Rome printed in Italian some miracles, which by the merits and intercession of S. Mary Magdalen de Pazzi, from the time near

the same canonization, from the printed Roman Italian. were wrought; with which God deigned to mark and confirm the public cult and veneration, lately indulged to the same Seraphic Virgin by the Vicar of Christ, as with so many authentic seals. Because therefore to reveal and confess the works of God is honorable, I judged it of my part, to add the same with a few others, to the greater glory of God and our Saint, at the end of this Little Work, lest they should be constrained by the narrow limits of the Italian only, or wrapped about by the long ambiguities of times, and so consigned to oblivion: do thou likewise venerate God wonderful in His Spouse, and implore the help of the most pious consoler of the afflicted, S. Mary Magdalen, nor let her go unless she bless thee. There happened indeed others also in various places, but notably at Florence and in the Gauls; concerning which since letters have until now mentioned them only superficially, I gird myself only to recount the following; reckoning them to be a sufficient argument for all, that being amazed at the efficacy of his holy Wonder-worker in multiplying prodigies, and her swift help, they may invoke, worship and venerate the same also in their necessities.

[92] In the monastery of the Barberine nuns at Rome; First therefore, the first miracle which we know to have happened from the time of the Canonization of S. Mary Magdalen de Pazzi by her merits, singularly illustrated the solemn Octave, which at Rome the fourth week after the Canonization, in honor of their Seraphic Mother, the Nuns of the most holy Incarnation most festively began on the 25th of May; whom, professing the ancient Carmelite regular observance, the common people in the city entitle the Barberine; either on account of the two Nieces of Urban VIII of happy memory, professed Nuns of the Carmelite institute, and foundresses of the Roman monastery on the Quirinal Hill of the most holy Incarnation; or indeed on account of the magnificence, with which the supreme Pontiff Urban and the Most Eminent Cardinal Barberini erected and consummated the said monastery and fabric. But that we may come to our intent; a dying Sister is suddenly healed. so great a violence of adverse health had tormented Angela Persiani that as if alienated from her senses, she was judged by the opinion of all now to be drawing her last breath. Fleeing therefore from human to divine helps lying abed, she commended herself to the Seraphic Virgin, and implored her help on the 24th day of May. Nor delay: for as it were in a moment, in the twinkling of an eye, she seemed to herself to behold the Saint present, and these voices most distinctly to sound in her ears: You are sound, O Angela, next Sunday (which was the 26th of May) you shall assist at the sacrifice of Mass. To the most wished-for promise, against all expectation both of the household and of the physicians, the event corresponded; and the sick woman restored to her former health, in the monastery of the most holy Incarnation, in honor, and at the altar of S. Mary Magdalen had a Mass celebrated, a holocaust of gratitude for the benefit of recovered health.

[93] The body of the Saint thus exposed in the church, By far the greatest that year shone the devotion of the Florentines toward the Saint their fellow-countrywoman, when after the standard of the Saint had been carried over with a most numerous retinue of the Cardinal de Medici, of the Grand Duke of Florence, and of other men of whatever state and condition (a procession, directed from the Church of the Carmelite Fathers on the 2nd of June, to the said St. Mary of the Angels); and the virginal body even now wholly incorrupt, whole, and odoriferous, for the greater consolation of the devout, and to excite the piety of the faithful of Christ, was exposed to public sight for fifteen continuous days. In a lofty apse therefore of rare price and majesty, upon three silvered statues, expressive of the three religious vows, which were in the place of a support, Balthasar Franceschini (from his native soil called the Volterran) had placed the sacred pledge, enclosed in an urn, of most polished pellucid crystals, compacted and secured among golden borders. But the enormous defect which deformed the too narrow structure, that, for the greater glory of the Virgin, the Lord did not wish to be made known, before every remedy, which could be expected from human ingenuity and industry, was despaired of. It was caused by the lower apparatus of the ark, which, having a height of seven cubits from the ground, hindered the freer prospect of the sacred deposit. The defect the Architect himself suddenly perceived, and at the same time saw it both most odious to the devotion of the people and utterly irremediable. Meanwhile a great concourse of people was agglomerated, applauding so much the magnificence and pompous apparatus, as lamenting, that the sacred Relic less perfectly lay open to the eyes of the bystanders. And among the rest, who with various effort everywhere, but especially with optical tubes, labored to elude the obstacle, and to behold the sacred body clearly and distinctly, there singularly stood out a certain Priest of Balatro, who through that whole three days, before and after noon, again and again returning, always tried whether he could see the sacred body perfectly; but with a vain and no effort; as also several others. But this universal sadness of three days the Seraphic Virgin gladdened with a stupendous success, the ark being raised by a miracle is rendered conspicuous. when on the fourth day she raised, sublimated, and turned toward the people her body, enclosed in the ark, by a certain impenetrable power for the solace of the faithful. The fame of which prodigy scarcely divulged conglomerated a too immense assembly of men, but especially of those, who at first had multiplied so many and so great inventions and methods, that they might obtain a ready abundance of contemplating the sacred pledge: who all from that time even to the term of fifteen days, in which the body remained exposed, saw it most distinctly, nothing thereafter, of the apparatus which surrounded the ark, hindering. And when from the venerable Mothers, who had composed the body within the ark, they heard it had been tied in various places, and for the cause of greater caution constrained with two keys and six screws; and also from the Priests, Titulars, and other Nobles, who by a continual and indefatigable succession day and night had guarded the sacred body, they understood, that the ark had never been removed or raised from its former place; nay that not even ladders could be applied to it, because the theater had been fabricated after the manner of an island circuit; all canonized that elevation and conversion of the sacred body, as prodigious and made by a supernatural power, without doubt; certain, that the holy Virgin, how much she was complacent in the services of her own citizens, by this deed wished to indicate. But before the rest the Volterran himself made the greatest account of and venerated this most singular grace, who had known that defect to have been irremediable humanly, those circumstances of things being set.

[94] Flour prepared for the solemnity, At this same time the Seraphic Virgin showed herself by far most benign and most liberal to her Florentine Parthenon, when in the course of the said solemnity, she miraculously multiplied flour in the flour-bins, just as at the festivity of the Beatification she had increased oil in the jars. The time of the solemnity therefore impending a great variety and quantity of various persons, to be received and entertained by the religious munificence of those Nuns, was expected. To which end the Mother Prioress directed the Questress or Procuratress, to make various provisions; but especially, to prepare a great quantity of flour, both of the finer, for making pastries; and of the ordinary, for bread and the use of all the workmen and the rest of those flocking. The Questress about to obey the command without delay, on the sixth of May, had eleven bushels ground, and twenty-two measures both of fine and of coarser grain, which make twenty-four rubbi of the Roman measure. Which although it were a good quantity; nevertheless when, the solemnity protracted for fifteen days, beyond all hope the Questress saw the people multiplied and augmented, to be refreshed with monastic bread and food, for 15 days it is not diminished, she feared the flour would fail; and therefore the festivity ended, she insinuated to the Lay-Sister, whom she had as a helper of administering the cell, that, where the new flour to be ground should be placed, she should dispose. To whom the Lay-Sister answered, that no place remained for taking new flour; since the bins or chests, in which the flour was wont to be kept, were still full. To whom the Procuratress: How full, if so much flour has been consumed in bread and pastries? She went therefore to the cell or place destined for keeping the flour, and beholding the bins filled, the Questress was amazed, and presently intimated to the Prioress what had been done; who calling the Lay-Sister to her, asked how, after so great a consumption of flour, the flour-bins had remained full. Who answered that she did not know how the flour had not been diminished; and that she had only perceived this, that, while she drew flour, no concavity of the place appeared, as otherwise was wont to happen; and that through all that time she had never applied a ladder, as otherwise the flour failing she had been wont to do; nay she subjoined, that, while from the residue contained in the same chamber outside the bins she had taken some flour, it had never seemed either to fail or to be diminished. With these therefore and other sufficient diligences and inquisitions premised, when the truth of the matter done became known, the Prioress, thanks being given to God and the holy Mother, manifested the prodigy to all the Sisters, that they might render due thanksgivings to God and the Saint. Wherefore all going to the body of the holy Virgin, sang solemnly the Te Deum laudamus, with other prayers.

[95] This was no common miracle, since so great was the consumption of ordinary flour, and moreover lasts a whole month, that the baker in the space of three weeks, for the people whom the monastery fed, sacredly attested he had baked six bushels of grain. And thereafter through the whole month of June, when the same consumption continued for the use of the monastery, when the miller saw the residual flour after most diligent inquisitions, he asserted seven bushels remained, and twenty-two measures: whence it is evident that the flour was prodigiously multiplied, and that the Saint had wished miraculously to feed the monastery in that solemnity, and the peoples flocking to it out of piety and devotion. But after the Mothers had lived on this flour through the whole month of July, at length the Prioress judged it fitting that the residue should by no means be consumed, but should be distributed among devout persons to the glory of God and the holy Virgin; and afterward is distributed for Relics especially since many certified of the prodigious event, had often and often with great insistence asked the said flour from the miller and baker. In which matter while the Nuns proceeded too scrupulously, not a few in the month of July, when from the same flour bread was made, secretly going to the baker, furtively substituted other for the monastic bread; and imparting it to various sick, found it had conferred at once nourishment and an efficacious remedy of health. Wherefore the Most Eminent Archbishop Nerli, the miracle being juridically discussed, indulged that the Nuns should freely distribute the multiplied flour. But how great a crowd both of inhabitants and of foreigners that prodigious motion of the virginal body summoned, I could not in a few words explain. For scarcely could the church be closed at two or three hours of the night; and which through the whole day had swarmed with innumerable people, about evening was again filled; a great number of Masses and votive offerings is offered. moreover through those days more than two hundred Masses were for the most part daily celebrated; the alms of those increasing daily, to be celebrated in honor of the Saint and at her altar. The silver vows and votive tablets exceeded the number of four hundred, so that within three or four weeks very many testimonies of received favors and graces became famous: of which if there were full and sufficient information, it would undoubtedly effectually stimulate him who hears or reads it, to glorify the Lord, who in His Saint wished to appear so glorious.

And therefore, as in the beginning I asserted, I will adduce and subjoin only those graces, of which full, true, and faithful information was made.

[96] Sister Angela Catherine Ulivieri, a Nun at Florence in the monastery of St. Anne in the meadow, A nun palsied for 19 years, for nineteen continuous years, lying abed had palsy afflicted and exhausted, with such a contraction of the nerves in the right side, that it was four fingers shorter than the left. She labored under so great a heaviness, distillation, and rheumatism of the head, that she could neither hear the discourse of a visitor, nor bear the motion of hands. In this extreme distress therefore she began to covet some notable Relic of the Seraphic Virgin, secretly trusting, that in the solemnity of her Canonization, by her merits and intercession, she would recover her desperate health. The Infirmarian understanding the sick woman's desire, besought D. Bentivoglio, that he would deign to ask and procure some Relic of S. Mary Magdalen from the Mothers of the monastery of St. Mary of the Angels; and suddenly with the greatest charity the Nuns being asked sent over the veils of the virginal head to the Mother Abbess of the monastery of St. Anne. The consigned Relics the Abbess received with great reverence, and carrying them processionally to the sick woman's chamber or infirmary, a short prayer being premised applied them to the palsied woman. the veils of the Saint being brought to her she is raised to her feet, And lo presently a great trembling shook the one lying abed, and a little after as it were lifeless and dead it altered her form; meanwhile while the contracted part of the body was signed with the sacred Relics, at once somewhat restored to herself, she asked to be led from the bed to the altar of the most holy Virgin; all the Nuns being amazed, when they saw raised on her feet, her who for nineteen years impotent had lain abed. Led back afterward to the bed she sat down, and her leg being uncovered, much bruise or blackness appeared on it, so that you would have said the whole leg as it were beaten with rods; then little by little it resumed the living color of flesh, and gradually through the veins the blood was seen to run. By which miraculous operation while the Nuns hang astonished, the signal is given for reciting the Hours in the Choir, whither without delay the Sisters betook themselves, only a few remaining with the sick woman. They begin and finish the Hours assembled: and toward the end of the Office the Abbess directed the Sacristan, to bring the veils of the Saint, that all the Nuns according to their vow and devotion might reverence them, then to be carried back to the sick woman. The Sacristan goes, and insinuates to the Abbess her will: which understood, one of those who had remained with the sick woman, turning to her, said: Sister Angela Catherine, it will be your office to carry the veils to the Choir. she herself carries them to the Church. To whom the palsied woman promptly: Willingly will I carry them myself; and while she rose, she perceived in herself a not contemptible diminution of the disease. Two Sisters lead and guide her as she walks: and the sick woman had scarcely advanced a few steps, when turning to the Sisters, she exclaims: My Sisters, I go, I go: truly I go: and presently walking without anyone's support, she experienced a notable diminution of the sickness, carrying her feet and body expeditely. But after on account of too great weakness she had rested twice, at length with the sacred veils in her hand coming to the Choir, she filled all with amazement. Hence the sick woman urging, in thanksgiving the hymn Te Deum laudamus was begun: during which a great trembling invaded the kneeling infirmary woman, which together with the hymn Te Deum was ended; and therefore exulting with new jubilation Catherine intoned the Canticles, Benedictus and Magnificat, the bells ringing. Who amid the signs of common gladness protested that she was so filled with consolations, by which she had recovered, that she seemed to herself to dwell in Paradise. The thanksgiving ended, none helping, she returned to her cell, perfectly sound. And when the physician on the 15th of May, with the Vicar General, saw Catherine descending the stairs, he said: This is the work of a great miracle, thanks to God and the Saint, for she had wholly lost the use of her right side.

CHAPTER X.

The continuation of the same Miracles.

[97] Teresa, daughter of Vincent Mariotti and Angela Rossela, born in the year 1660, Spots, about to bring blindness to the eyes. with her eyelids open showed the light of her eyes stained with blood, which sign to the skilled nurse prognosticated the danger of blindness. Meanwhile the little infant is reared with great solicitude, chiefly when to the bloody color, before she was weaned, there came another certain color, as it were ashen; which again and again even to the ninth year of her age, with continual detriment of sight, prevailed. But she who had not yet lost her sight wholly, was applied to reading and pleasing labor, supported and helped by the benefit of spectacles, which the girl's uncle had procured. In reading and in labor the vivacity of spirit wonderfully advanced and perfected the young girl, with always the greatest affliction of her parents, while they perceived remedies to be odious to that tender age; not knowing that the remedy of that evil, for manifesting the glory of S. Mary Magdalen, was reserved. On the 29th day of May R. Hippolytus Tonelli, Chaplain and Confessor of the Cathedral Church of Florence, Vespers finished betaking himself to the Sacristy, gave to all the Priests, there assembled, an image of the holy Virgin; among whom also R. Charles Mariotti, Teresa's uncle, her image being applied they vanish, was most opportunely present; who returning home, imparted the gift offered him to his kinswoman. Which when Teresa saw, with importunate solicitations she urged her mother, that she would grant her the image, she about to commend her too afflicted state to S. Mary Magdalen. The mother assented to her daughter's vows, and the girl possessed of her desire, began to soothe the icon with a thousand kisses and embraces, and to sign herself with it many times. Supper finished, while she fulfilled her accustomed devotions, she superadded some Lord's Prayers and Angelic Salutations in honor of the holy Virgin, supplicating, that she would grant her the desired grace. Then betaking herself to bed, the image placed upon her breast, she fell asleep: and early in the morning awakened, after she had finished her devotions and the same prayers in honor of the Saint, at the destined time with her sister she is led to school by the domestic maid. Where after her manner re-girding herself to reading and labor, Teresa denied that she needed spectacles any longer: whence returning home, all festive and cheerful, going to her uncle, who had given the said spectacles to the young girl, she said, Lord uncle, behold I restore your spectacles to you, since without them I not only read and labor, but also keep my head erect, and as far as is necessary hold it raised. S. Mary Magdalen has healed me. Tell, I beseech, my father, that for so great a grace he consecrate some vow in my name to the holy Virgin. All the household therefore leaping for joy, it was found that the spots of the eyes had vanished, and the girl's parents offered a memorial of gratitude to the Seraphic Virgin.

[98] Anna Constantia, daughter of Dominic Fortini, a girl of eighteen years, was tormented by a cruel wound in the great toe of her right foot: which evil the physicians and surgeons all, An incurable wound of the foot is healed after they had applied very many remedies in vain, judged utterly incurable. Four little pieces of bone had been drawn from the wound, nor could the physicians or surgeons ever penetrate the origin and cause of the adverse case itself. Meanwhile the girl's mother, anointed with her oil: hearing the miracle above mentioned, which had happened in the monastery of St. Anne in the meadow, betook herself to the Nuns complaining, why they had not made her too a partaker of the veils, well knowing the most afflicted state of her daughter. The Mothers attributed the fault to forgetfulness: who, that they might console the sad parent, consigned to her some part of cotton anointed with the oil of the Saint, saying, that with it she should anoint the sick woman. With great faith the mother Catherine obeyed, when in a stupendous manner the wound suddenly began to remit, so that on the fourth of June, after the begun solemnity of the Canonization, the mother led her daughter sound to visit the body of the holy Virgin. But while the daughter, who seemed to have recovered, stayed in the church with her mother, she began to be oppressed with so great a pain, and her sick foot to swell so monstrously, that she instilled into all the bystanders vehement senses of compassion and grief. Led therefore home, or carried, she disquieted the whole following night with howlings rather than groans, on account of the excessive pains. On the 9th of June, the vow being renewed the same foot subsides. which was the last of the Florentine solemnity, at the time of Vespers the mother Catherine returns to the church, to supplicate the Saint, that, if she would not deliver her daughter from the evil, she would at least restore the foot to that state, that she could walk. Lingering in such prayers even until night, moreover, if her daughter should recover, she promised a silver vow. And lo as the mother returns home the daughter comes to meet her, saying: My mother, blessed be God, I suffer neither swelling, nor any pain more. Catherine inquired, saw, and was amazed that the wound was wholly consolidated. Whence the next day, namely the 10th of July, she led Anna Constantia to the church of the holy Virgin, where in thanksgiving she communicated. And on the 29th of the same month, they brought a notable vow of silver, a token of a grateful mind, for the benefit of obtained health.

[99] Sister Mary Paula, a Lay-Sister in the Monastery of St. Nicholas in the meadow, in the year 1659 began to feel an atrocious pain in her left arm, in that part which is midway between the elbow and the pulse of the arteries, and so intense, that inclemently raging even to the shoulder, it allowed her neither to labor, nor to rest. The suffering woman anointed the infected part with the oil of St. Dominic. And when, after the course of many days, she felt the torment not diminished; she consigned herself to the hands and skill of Nicholas Calderini; An incurable wound of the arm who being surgeon of the monastery, after many plasters, unctions, and baths applied, when he perceived he was treating the arm in vain and uselessly, with the unspeakable torment of the patient, magnanimously nevertheless borne for the sake of recovering health, decided to lance it. The incision for a long time, that the swelling might remit, and the offending matter be drawn out, remained open, Nicholas Calderini daily visiting and treating the sick woman: who at length every industry and art applied, indeed consolidated the incision, but by no means diminished the pain, which torturing always equally persisted. Wherefore the evil growing worse daily, after the sick woman for four years had tried the various cures of various most expert physicians and surgeons, but namely of Doctor Paleus, who acted as physician of the monastery; and James Pratesini, surgeon of the city, and the physician Raphael, and the most famous surgeon Edward Calderini, and also Anthony Calderini (who being the brother of the said Edward, himself also professed surgery), likewise John the Venetian a most expert Anatomist; at length Anthony Calderini, when about the beginning of Lent, at the vow of the surgeon who had lanced her, he heard S. Mary Magdalen was to be inscribed in the catalogue of holy Virgins by Clement IX; full of confidence, vowed that he would fast on the Vigil of S. Mary Magdalen, would have four Masses said on the day of her festivity, and would adorn the virginal sepulcher with a silver vow, if he should heal the wound and sore. On the day therefore of Good Friday, the sick woman urged one of the Sisters, that she would draw out a certain little bone of the wound, which threatened to come out. But she of a weaker constitution, since she shrank from attempting any such thing, had the surgeon Calderini summoned: who after manifold effort at length drew out three little pieces of bone, yet so that the wound remained open as at first. On the 24th of May, while the Nun, assisting the said Sister Mary Paula, was carrying a certain icon of the Saint to be brought to the Choir

to adorn for the cause of the solemnity; the sick woman again contemplated the state of the wound, and found the bone indeed uncovered, but wholly bared of flesh. On the 25th, while the Masses were being said, again she resolved to consider the wound; and while she loosed the bandages, she found it wholly closed. She showed her arm to the Sister, who astonished at the most evident favor, the flesh being suddenly restored it is covered. presently gave thanks to God and the Saint; yet so that she imposed silence on the convalescent, until after some days had passed, there should be all certitude of perfectly recovered health. At which time and thereafter all the flesh resumed its native red color: so that today, which is the seventh day of September, nothing remains except the trace of a scar; and Mary Paula the Lay-Sister herself, enjoying the best health, uses her arm and hand without any difficulty. Which as miraculous and prodigious grace they examined, judged, and proclaimed, the Vicar himself in Spirituals, Senator Ruccellai, the Father Provincial of the Carmelites, the Father Confessor, with the physicians and surgeons.

[100] A flux of blood is stopped. Sister Mary Seraphina, a Nun in the monastery of the Portico, in the city of Florence, for a whole year, had been continually fouled with a flux of blood; so that loathing all food, she was brought into such straits, that for the feebleness of her strength she could in no way raise herself; all, and those great, medicines being applied in vain. The Canonization of S. Mary Magdalen therefore heard, she commended herself to her protection. Hence R. Mariottus Guidotti, the Confessor, procuring the holy veil of the Virgin, on the 24th of May, on the Vigil of the feast of the holy Virgin, applied it upon the sick woman's head. And presently as it were in a moment, as both the sick woman herself and the Mother Abbess attest, the flux of blood ceased, the sick woman recovered her appetite: and thence her former strength gradually returning, she experienced and pursued the favor of the Saint with the greatest gratitude.

[101] For about four years and a half, at Parma had wasted in a mortal bed Lady Corona Scotti; A palsied Parmesan matron and so wholly had she lost the lower middle part of her body, that when, raising the sick woman from the bed, her arms were sustained by a helping hand, her feet hung as it were dead and lifeless: which palsy a continual fever increased, raging with too great torment. Amid this spectacle of extreme sadness, on the 30th of May, a letter is brought to the sick woman, written to her by the Marchioness of Malaspina, in which there was recounted a miracle, which by the merits of S. Mary Magdalen had happened concerning the Nun of St. Anne in the meadow: in the end of which Letter, the same Lady subjoined, that she wrote thus to the sick woman, that she too might commend herself to the Saint. Lady Corona accepted the counsel, whose consent when the Most Serene of Parma understood, the miracle of the Saint understood, forthwith through the Countess Julia Mary Prati, whom she had acquired, sent to the one lying abed a Relic of the Seraphic Virgin. Which when the sick woman learned had come, she conceived the greatest confidence of obtaining health; and suddenly P. John Andrew Spinola, of the Society of Jesus, her Confessor being called to her, she thus addresses him: Father, behold a Relic of S. Mary Magdalen, sent to me by the Most Serene of Parma; I would wish, that your Reverence would sign me with it, and give leave to make a vow, that, if the Seraphic Virgin should indulge me the grace of perfect health, I would for a whole year clothe myself in white and grayish color (such as is the habit of the Saint); and as soon as strength should permit, I might be able to go to Florence, to visit her holy sepulcher. signed with her Relics she is raised to her feet: The Confessor approved the vow, and all the household being convoked, that they should recite three Our Fathers and Hail Marys, and as many Glory be to the Fathers, he imposed; and the sick woman herself thus most tenderly invoked the Saint: S. Mary Magdalen, if it is so the will and the greater glory of God, and the greater good of my soul, obtain for me health: but if not, I patiently acquiesce. Then Father Spinola taking the Relic of the holy habit, began to sign with it the sick woman's feet, extended and wholly immovable: and suddenly the sick woman felt them as it were raised by a certain hand, and therefore thinking she could move herself by her own motion, raised her feet without any difficulty. With which the Confessor by no means acquiescing, proceeded to sign her legs and knees; which finished, freely Corona Scotti broke forth into these words: Give me my clothes, since I experience I have recovered, and trust I can walk on my own feet. The maids brought the clothes; and clothed, by her own motion she betook herself to the chapel, admitting only a slight support on account of the weakness of her body; and so expeditely walking thereafter, as if she had never labored under any evil. Which event filled all, but especially the household, who for so many years had served their Lady as it were a dead trunk, with incredible amazement; besides that Doctor Zanarai the physician found the sick woman slightly struggling with the fever, which daily diminished, within a short space deserted the sick woman, restored to most perfect health. The Most Serene of Parma intimated this miracle to the Most Eminent Cardinal Leopold, who communicated the relation of it to the Nuns of St. Mary of the Angels, that they might render due thanksgivings to God, whom it had pleased so to glorify the Seraphic Virgin.

[102] Julia daughter of Charles Bondini, wife of Julian Bogi, for three continuous years had so adhered fixed to her bed, a woman long fixed to bed that on account of the excessive weakness of her body, she could not even raise her foot. On the second day of July therefore, hearing the solemnity of the Canonization of S. Mary Magdalen had begun, she resolved to go to the church of St. Mary of the Angels, to visit the virginal body. But set on the way, however much supported and helped by another's aid, she could not advance; whence after a few steps falling to the ground, reputed dead she was now believed to be drawing her last breath. At which time while the procession of the Standard (of which we treated in the second Miracle) was instituted, and suddenly healed, the sick woman beholding the image of the Saint, at once felt herself animated with so great vigor and strength, that raised to her feet, she said most freely: I am sound, praise to God and the Saint: and presently pursuing the procession most devoutly from that place even to the church of St. Mary of the Angels, there gave due thanks for recovered health. Nevertheless she felt a great and most bitter surviving heat of her hands, she recovers the use of her hands so that she could in no way use them for any purpose: of which evil while the physicians could never penetrate the quality, and consequently could apply no efficacious remedies, Julia partaker of the first grace, piously presumed to ask another. Wherefore led to the monastery of St. Mary of the Angels, she most instantly asked the Sisters, that they would deign to sign her hands with the veil of S. Mary Magdalen. But, whether the mass of affairs, or some other impediment whatsoever opposed, the sick woman besought in vain. Nevertheless the Portress, lest she should send away the afflicted suppliant utterly, imparted a little piece of the veil, which she kept by her with living faith. Scarcely had Julia obtained the gift, by the touch of a vile thing. when returned to the church and before the altar of the holy Virgin, she signed her hands with that veil: and forthwith felt the heat remitted, all the torment vanished, and suddenly she helped herself with her own hands, which until that time she had often indeed, but always tried in vain. The next day therefore Julia coming to the church with her mother, communicated in honor of the Saint.

[103] Sanctes Scopetus had contracted from a certain fall so great a weakness and mutilation of his left side, the faculty of walking is restored, that he could scarcely walk, or scarcely even without supports, for two years and months, all remedies being applied in vain. On the fourth of June therefore, which at Florence was the third day of the feast of the Canonization of S. Mary Magdalen, as best he could he began to crawl to the church of the Saint; where helped by some aid, before the virginal body kneeling he prayed most humbly. In which prayer when he had passed some time, lo, as it were in the twinkling of an eye, he resolved to abandon the wooden supports, on which he leaned; having experienced in himself so great strength, that he presumed to raise himself on his feet. Which when he perceived he had happily attempted, he spurned all human supports, and freely walking, before the numerous people exclaimed: A miracle, a miracle. Thanks to thee, blessed Saint. The supports therefore being left at the sepulcher, that very morning in honor of the Saint, who had imparted so great a favor to him, he confessed and communicated. Lucy Fedi of Siena, being a guest with Sebastian Conti of Florence, an asthmatic woman is healed, for three continuous years had experienced so great a difficulty of breathing, that no medicines or remedies, however various, ever profited her. On the fifth day of June therefore, she betook herself to the exposed body of the Saint; where after she had with living faith commended herself to the Saint, she was astonished, how in a moment all the difficulty of the asthma and of breathing vanished. But because she did not yet dare promise herself entire soundness forthwith, she shuddered in mind, lest perchance it were a respite, to be afterward recompensed with too much and enormous pain of the flesh. But the Saint most liberal in favors, had redeemed her little client from all evil utterly. Stephen son of Francis Centelli, a carpenter at Prato, a blinded eye is illumined: aged twelve years, had wholly lost the light of his left eye from a certain spot, which pustules had left him when a little infant of three years. In those days therefore, in which the feasts of the Canonization of the holy Virgin were performed, Stephen's mother, by the work of Nicholas Gianni had obtained a little cotton, which had touched the body of the holy Virgin. The woman accepted the Relic, with great devotion and faith, as also her son; and with it, after the Antiphon Salve Regina was recited, she touched her son's blind eye. Nor delay, since scarcely had the cotton touched the eye, when in the same as it were moment, the spot, which for nine years had blinded the eye, wholly vanished.

[104] Pandolph, son of Silvius Spannochi of Siena, of fifteen years of age, a malign fever had invaded, there are healed, a malign fever, with such progress, that within a few days the assisting physicians gave up health for the sick man. He fleeing to the Saint, promised that he would, if he recovered, make a notable alms in her honor, and visit her sacred body. And lo as it were in the twinkling of an eye, having experienced the most prompt help of the Saint, and most perfectly free from the precipitous evil, he redeemed his former soundness. Wherefore he sent a person to the sepulcher of the Saint (in whose chapel he also had a great quantity of masses celebrated, as so many sacrosanct votive offerings) to give due thanks. Martha daughter of Tiberius Grassi, on the 27th of September in the nighttime, so copious and malign a flux of catarrh had invaded, and of a dangerous catarrh, in the throat that now she seemed to herself to be expiring. She took counsel, that she should commend herself to the holy Virgin. The daughter therefore of the sick woman kept a rose, which had touched the Holy body; who going to her mother lying abed, placed a single leaf of the flower on her mother's mouth; and suddenly all the infirmity vanished, and the next day the mother went to the church of St. Mary of the Angels, to give due thanks to the holy deliveress. Agnina, a girl of twelve years, daughter of Aurelia Serpi, in October had been agitated by so importunate a catarrh, and of the eyes. that her eyes being wholly inflamed and all her eyelids falling away, she instilled into the beholders most present senses of compassion. She applied a little of the oil of S. Mary Magdalen to the anointing of her eyes: and within a few days, the eyelids

returning to their natural state, she filled with amazement all, as many as had grieved with her in so miserable a state.

[105] Magdalen Hippolyta, daughter of Jerome Bambicai, for twenty-three years possessed by demons, For 23 years an energumen, by various Priests for five continuous years with always a vain effect had been exorcized: nor will anyone imagine to himself, what the wretched woman within the course of that time sustained, unless he has known the obstinate rage of the infernal spirit against man. It cruelly cast down her body, filled her stomach with anguish, her life with most bitter torments, her head with extreme pains; to say nothing of the howlings and horrible gnashings: it drew her away from sacred Confessions, nor permitted her any food, unless it had first been blessed by a Priest. P. Friar Donatus Maria Ricci, of the Order of Preachers, her spiritual Father, after he had prescribed and caused to be fulfilled various devotions for the sick woman, in honor of the most holy Virgin and of his Patriarch St. Dominic; she is delivered the habit of the Saint being assumed. anointed her with the oil of the holy Patriarch; which indeed healed the wounds, but by no means expelled the malign spirit. When therefore the Octave of S. Mary Magdalen was being celebrated, he bound the possessed woman on Tuesday, which was the fourth of the month of June, to visit the holy body exposed daily. The penitent obeyed; who scarcely entered the church, was feared about to overturn all things upside down with a horrible crash of gnashings and howlings. A veil, to be applied to the wretched woman, was asked; but with no effect in those days; after which the possessed woman quieter indeed, yet not wholly free, was distressed. Wherefore the said Father Ricci advised, that she should assume the habit of the Saint in her honor; and scarcely had the habit appeared, when the demon publicly protested that he was compelled by the Saint to go out; the event corresponding most happily. For on the 15th of August, on the feast of the Assumption of the Blessed Virgin, putting on the habit of the Saint, she escaped wholly free and immune from every malign spirit; so that from that time as if reborn, she could both undertake any labor whatsoever without all difficulty, and frequent the holy Sacraments, and fulfil her devotions. Which grace she recognized by a solemn vow, hung at the sepulcher of the Saint, and frequent visitation, and professed before all.

[106] After the Nuns had ended the solemnity of the Octave in the church of St. Mary of the Angels, the Carmelite Fathers also, dwelling at Florence, resolved to honor their holy Sister, as with much applause and solemnity, A Nun afflicted with fever and grave accidents, from the 14th of June even to the 24th of the same month, they magnificently performed. To which end they received the standard of the Saint on loan from the Nuns, to be restored the solemnity finished. Which when the Nuns of the Monastery of St. Clare, not far distant from the convent of the Carmelites, understood; they besought the Fathers, that those about to translate the standard of the Saint, for the solace of a certain poor sick woman, would deign to pass through their convent. This Sister was Mary Archangela Fiesolini, whom for the space of two continuous months a savage fever had burned, associated with other accidents; which filled the sick woman with so great a sweat, that this corrupted the very bed, and she for a long time was reputed by many as dead. Thence somewhat restored to herself, she suffered so great a weakness of the head, that she could endure neither one walking in her chamber, nor one speaking. No rest, even the least, relieved for her the inclemency of the disease; and while the evils grew more atrociously insolent, she suffered such extraordinary attacks of the stomach, that as if about to vomit all things, she was distressed with extreme effort, but inefficacious; about to leap headlong from the bed, unless she had been more violently held back. She was refreshed by no food, no medicines profited her, and she caused the greatest tribulation and loathing to the Nuns. Yet always cherishing full confidence toward S. Mary Magdalen, having understood her various favors, she began to ask some Relic of the holy Virgin; commending herself to the Saint, and supplicating others to commend her; but especially a certain secular sister, whom she had besought to visit the body of the Saint in her name. As soon as she learned from the Mother Abbess, that the standard of the Saint would appear; the standard of the Saint being brought to her, the day before Confession being premised, with great faith she commended herself to her. On the 23rd of July the standard was brought to the infirmary, and the Father Confessor assisting, spread it over the sick woman's bed; pouring out with all the Nuns various prayers for the sick woman. After this the one lying abed supped at the usual time: and at that hour, at which the evil was wont to rage more savagely, she recovers. the sick woman experienced some affliction; but the help of the Saint being immediately invoked, she crushed all the pain; nay she experienced so great strength, that she asked for the clothes with which she might be clothed, thinking herself wholly (as also in fact she was) healed. Clothed she began to walk about: and perceiving herself sound, through a Sister, to the Mother Abbess, then in the refectory supping with the rest of the Nuns, intimated her health, obtained by the merits and grace of S. Mary Magdalen; and all the Sisters together assembled in the Choir sang the Te Deum laudamus. And at each Verse, she esteemed new strength and new fortitude accruing to her, so that the Hymn finished she said to the bystanders: Behold me now wholly sound and unharmed. And the next day in thanksgiving, all the Sisters being present, a Mass was chanted in honor of S. Mary Magdalen de Pazzi.

[107] Bertus de Berto Ferri, in his right hip, a catarrh or flux I know not which, had injured, so that only by the support of crutches, many and various remedies being applied without any effect, he could walk. There are healed, a lame man, Wherefore in the month of August he visited the body of the Saint: of whose oil when he obtained a phial, which Elizabeth Leonii had received from the Mothers of St. Mary of the Angels; he returning home, applied it with devotion and faith; and suddenly experienced so great a diminution of the evil, that within a few days walking freely without even the least support, both crutches, which until that time he had used, through the same Elizabeth, as two votive offerings of the obtained favor, he took care to have hung in the church of St. Mary of the Angels. Nor less glorious did S. Mary Magdalen render the solemnity, which at Rome in her honor the Florentine nation instituted in the church of St. John of the Florentines. a man dangerously feverish, A certain noble, exhausted by a grave infirmity and as it were given up by the physicians, a friend visited; to persuade him, that on the present festivity of S. Mary Magdalen he should make some vow to her. The sick man rejected the instance again and again, who at length answered the too importunate friend: I have read the Life of that Saint, she always committed herself and others to the divine will, and should I ask health? To whom without delay the friend; Perhaps this will be the will of God, that by the intercession of S. Mary Magdalen you recover health. By which answer as it were enervated the sick man invoked the Saint, and vowed a vow; and scarcely had he elicited an act of devotion, when both from the fever and from all weakness of body he felt himself free. The client acknowledged the grace, and a silver heart very prettily polished, and placed on a tablet, brought to the altar of the holy Virgin, to satisfy the vow. The Sacristan of the church of St. John of the Florentine Nation, and a somewhat deaf man, where the said festivity was celebrated, R.P. Francis Spenter, German by origin, had labored under a most grievous infirmity, which had deprived him of the hearing of his left ear, many and those efficacious in themselves, but always in vain, remedies being applied. He at the time of that festivity, felt himself interiorly stimulated to flee to S. Mary Magdalen; and about to obey the inspiration, took a little cotton, dipped in the oil of the lamp, which burned before the altar of the holy Virgin, and with it twice anointed his left ear; and within a few days immune from all evil, he recognized and proclaimed the most prompt grace and help of the Saint.

[108] Glorious above all seems to me that attestation of S. Mary Magdalen, Sinners at her altar, which some Father Priests of the said house and church of St. John relate, unanimously asserting, that various persons befell them, who in visiting the altar of the Seraphic Virgin, had experienced vehement impulses of changing their life, and of applying a remedy to many sacrilegious faults, which in past Confessions they had voluntarily incurred. Which graces are to be made the greater account of, the more difficultly they are extorted from the human heart, which by the use of its evil liberty in obstinate pertinacity, and shuddering at the difficulties which it experiences in the path of eternal salvation, refuses to give itself up to God. Thus far Fr. Patrick, content to have touched that point in general, because it is of its nature, that it is not wont to be explained with persons named: it pleases nevertheless for the confirmation of what has been said to add something from the Italian Manuscripts of the monastery itself, or by the relics one is converted. the more wonderful, because such a grace befell those not even thinking of the Saint, at the mere presence of the Relics, however hidden. The matter is thus. A certain Priest was carrying a Relic of the Saint to a sick man hidden under his garment, no one conscious; when he met two persons, who, the Priest stopping as is usual at their address, felt themselves compunct with so vehement a contrition, that being led aside they wished to confess their sins. While they did this with an unwonted affection, and both they and the Priest hearing wondered at so unforeseen a descent of divine grace, with an entire change of heart and will, with horror of the offenses committed against God, and a most firm purpose of a better life; it occurred to the Priest to think, that these things were perhaps done by the power of the Relic, which he carried; and he showed it to them, presently persuading them to believe, that there had been breathed upon them from it that spirit of so new and so salutary compunction.

CHAPTER XI.

Certain other miracles, collected by the aforenamed Patrick.

[109] In a certain town, whose name is the Tower of the Annunciate (it is a place, The flux of a pregnant woman is cured, numbering twelve Italian miles from the Neapolitan city) Andreana daughter of Jordan, wife of Blasius of Siena, bearing in the womb, had suffered a continual flux of blood for five months, with such a diminution of strength, that the time of childbirth being at hand, for too great feebleness, the unhappy woman was hindered from bringing forth the fetus: and therefore all the physicians despairing of her life, now as if lifeless she began to be in agony, commending her soul to God. The husband terrified by the unhappy tragedy, what he perceived was awaited in vain from human aid, presumed to ask and extort from S. Mary Magdalen de Pazzi, with living faith. Wherefore fleeing to her intercession, the paper image of the holy Virgin, which he had at home, in the presence of many who were present, he set upon his wife now dying with great confidence, breaking forth with a loud voice into these words: I hold firmly, that this glorious Saint will obtain for her grace from the Lord. and a happy childbirth is given her. And the merit and a most happy issue corresponded to the faith: for scarcely had he placed the said image upon the sick woman, when without delay she began to be better, to move herself through the bed, and to give signs of urgent childbirth. Wherefore carried from the bed to a seat, she suddenly happily bore a living male child; and after a few days rose from the bed sound and unharmed, with the universal amazement of the whole people; who moved by so evident a miracle, conceived from that time no common devotion toward the said glorious Saint; and the husband revered the benefit with a notable vow, by which at Naples he honored the church of St. Mary of Life, of the Carmelite Fathers of the observance.

[110] On the very day, on which on account of the Canonization of S. Mary Magdalen de Pazzi, Fallen from a tower he is preserved unharmed. a solemn procession had been appointed and instituted through the city of Naples, this having gone forth from the greater convent of the Carmelites, was directed through the suburb of the Virgins, that it might come to the church of St. Mary of Life, where the solemn Octave was to be celebrated most festively. The Parish-priest therefore of the church of the Virgins, about to honor the statue of the Saint, which was to pass before his church, set a youth of about sixteen years, to ascend the bell-tower to ring the bells. The solicitous boy goes, to satisfy the command. Scarcely had he ascended the bell-tower, when one foot failing, he fell down some thirty paces; arriving where, he miraculously stood upon the ground erect on his feet, without the least harm. And what more increased the miracle, was the circumstance of the place: for the falling youth, naturally, into the deep pit of the hollowed mountain, which was immediately subject to the bell-tower, ought to have slipped down, with the complete breaking of his bones; but, S. Mary Magdalen patronizing, whom that youth in the very fall invoked, he fell into another place, having a distance of ten or twelve palms from that precipice. Thus to the Carmelite Fathers of St. Mary in Life related the Priests, dwelling in the said parish, as eyewitnesses. The same the Most Eminent Cardinal Indicus Caraccioli, Archbishop of Naples, testified to the same Fathers, and moreover wrote it over to Rome to the Most Eminent Cardinal Rospigliosi.

[111] She is healed laboring under fever and an abscess, In the same suburb of the Virgins, the wife of Vincent Pagani a Neapolitan noble, gravely lying abed, was pressed by an evil unknown to the physicians, for the space of five months associated with a continual fever. At length therefore the quality of the evil betrayed itself, namely an interior abscess shut up in the breast; when namely, from her mouth and nostrils, she began to vomit a great quantity of matter mixed with blood, with so great a loathing of food, that she could neither take food nor retain it: whence the physicians promised her a few remaining days of life. Meanwhile, when the sick woman heard that the statue of S. Mary Magdalen de Pazzi was being carried processionally by her palace; she ordered the household, to carry her by the arms to the window. They obeying, when to the destined place, supported by the servants carrying her, the sick woman came; with the greatest devotion and many tears she commended herself to the Saint, that she would obtain her health from God for her. And lo a prodigy; for scarcely had the said procession passed by, when the sick woman returned to her bed without fever, moreover immune from the spitting of blood and matter, which she emitted through mouth and nose, and craving food; and after a few days her strength resumed, she left the bed sound. Wherefore Vincent, her husband, betook himself to the church of the Carmelites of Life, that he might pursue with due thanks so great a benefit, conferred by the merits of the Saint, and offer a vow.

[112] The Duke of Telese, D. Anthony Ceva Grimaldi, by the counsel of the physicians had betaken himself to Naples, suffering a fever with a flux of blood, that by the benefit of new air he might recover from the infirmity of a continual fever, which for almost a whole year had troubled him; but the evil growing worse for the worse, at length he suffered so copious a flux of blood through the nostrils, that the physicians greatly doubted of his life; especially since they saw many and various remedies applied for stopping the blood, destitute of all efficacy, nor profiting anything. The sick man therefore feeling the total diminution of his strength, without any medicine for the evil, sent someone to the convent of the Carmelites of Life, who should ask those Fathers in his name, to bring him some Relics of S. Mary Magdalen; which afterward were applied to the sick man, and among others indeed the veil of the Saint. Which as soon as it was placed on his head, all the flux of blood without delay stood stilled, with the amazement of the bystanders, and the great solace of the convalescing Duke himself: who the next day found himself in such a state of recovered health and strength, that he himself visiting the church of Life, to give thanks to the holy Virgin, for the benefit received, offered in alms twenty scudi. Jerome Carminianus, a Neapolitan Knight, an inhabitant of the Toledo street, so fierce an accident had unforeseenly invaded, that by the unanimous sentence of the physicians he was declared a son of death; and what most of all increased that evil of torment, and a sick man near to death. was the impotence of resting in bed. Understanding therefore that no human medicine would profit him, he fled to the patronage of S. Mary Magdalen, asking some Relics of hers; which as soon as they touched the body of the sick man, began to impart health. For presently he moved himself, and without any loathing lay in bed, and conveniently stretched himself; more and more day by day so convalescing, that having at length obtained entire health, in the benefit of a grateful mind, he bound himself before many Nobles, that he would with all zeal and industry promote, that Naples should choose the holy Virgin for itself as Patroness.

[113] From a nocturnal fire Victoria daughter of Simon, a Neapolitan girl, to be educated in the monastery of Charity, which is situated in the same Toledo street, had received as a gift a certain paper image of S. Mary Magdalen; which because that same day she could not affix to the wall of her cell, toward evening, when she was about to lie down with another likewise young girl her companion, out of the tender affection of devotion with which she was borne toward the Saint, she laid that image upon the pillow, on which her head rested, and so fell asleep. But alas; what carelessness had not extinguished, the light, conceived a flame; and presently growing strong, it seized the very bed in which those girls slept: when miraculously awakened from sleep Victoria, and shuddering at the cell burning with fire, awakened also her companion; and both having gone out of bed, those in peril being delivered, awakened with their cries all the other Nuns also. Who the conflagration of the spreading fire, threatening the whole monastery, while they could not check, call people from outside to help; who suddenly with various instruments, to extinguish the fire, as in fact they extinguished it, ran most numerous. But what merits amazement, was both the awakening of Victoria, who felt herself roused from sleep by a certain sudden and hidden shaking, and the most opportune help, since the case had befallen about the middle of the night; the morning therefore come Victoria returning to her chamber, found all the furniture, but especially the bed, where she had slept, consumed by fire, except that one paper image of S. Mary Magdalen, which among so many ashes she found sound, whole, and immune from all injury of fire. Whence both she, the image of the Saint is found untouched. and all the rest of the Nuns, recognized that not only those two young girls, but the whole Monastery also, by the suffrage of the Seraphic Virgin's merits, had been delivered from the flame and fire; whom therefore they took for their Protectress, about to erect in their church a chapel of the holy Virgin; besides that for so great a grace, in the church of Life, they would offer a tablet or picture, in which the whole case commemorated would be represented. Meanwhile with great veneration and devotion they solicitously guard that paper image, miraculously preserved unharmed and untouched amid the flames.

[114] Claudia daughter of Nicholas Anthony of Antwerp, dwelling at Naples, after a most grievous, the intolerable stench from a sick woman's mouth is cured. which for eight years she had exhausted, infirmity of a continual fever, had begun to suffer so great a corruption of the bowels and stomach, that from her mouth an intolerable stench betrayed itself, insinuating itself even into remote places, with such trouble, that even her own parents, friends, household, Confessor, nay not even the physicians themselves, on account of the intolerable heavy odor, presumed to approach. Desolate therefore and abandoned by all, when the procession of S. Mary Magdalen de Pazzi passed through that part of the city, the sick woman admonished conceived so great a faith, that in the power of it raising herself from the bed, she went to a certain window; where pronouncing a vow to the holy Virgin, suddenly she found herself sound, and free from all stench, with the greatest wonder and gladness of the whole family. In recognition of which favor that girl, with all her friends, visited the church of Life of the Carmelite Fathers, when in the same church the Octave of the solemn Canonization was being celebrated, and as a symbol of a grateful mind, with a notable quantity of Masses and wax, fulfilled her vow.

[115] To the Prioress of the Conservatory, at Rome in the hospital of the Holy Spirit, whose name was Victoria Gasparrini, A few drops of the miraculous oil there had been given a little glass phial, in which two or three little drops of that miraculous oil, which at Florence on the feast of the Beatification of S. Mary Magdalen de Pazzi had been multiplied, were kept. The gift, received with the greatest satisfaction, she brought to her girls, whose education she oversees, to be shown. One of whom, of thirty years of age, seeing a thing so slight and so little of oil, smiled saying: The Father General of the Carmelites (for from him the gift had proceeded) imparted indeed a great present in a single little drop of oil, and that smallest phial. Meanwhile the Prioress reverently keeping the phial, put it back in a little box clothed with silk; and many days having passed, that same Prioress was invaded in the left part of her body by a pain, which running from the groin even to the foot, created so great trouble and affliction, that not only could she not stand or sit, but neither lie in bed; and the pain growing worse daily, overflowing by a new miracle, she could always more difficultly stand on her feet and far most difficultly walk. Therefore on the 29th of May, while an unwonted torment urged, she was forced to commit herself to bed; where after a little time, she felt the afflicted part of her body, as it were insensible, vanish for pain. Amid which straits mindful of the said phial, she, in the presence of three girls (namely Bibiana of 32 years, Tobia of 24 years, and Margaret of 25 years) it being brought to her, took it in her left hand, with her right loosing the binding, with which it was covered; and as she came to the wax which immediately closed the orifice, she raised the wax with a needle. Which scarcely lifted, that slight quantity of oil began to bubble, with such increase, that bursting forth, it anointed the hand of her holding it. At which success both the Prioress and the assisting girls being astonished, the patient, the phial being taken into her right hand, anointed with her left, which the oil had poured over, the afflicted part. And while she held the phial with her right hand, she found this too moistened with oil. Lest therefore the prodigious liquor, which had anointed this second hand, should be lost; the girls being called, she anointed her forehead, throat, and breast. Which done she closed the said little phial, great pains they heal. in which the same quantity of oil that before remained was seen to remain; whence the wax, and new and doubled paper covering it, and bound with a strong binding, she put back in the said box in her house. The following night, the said Prioress's former pain brought some affliction; wherefore the next day she again took the little phial, which she found so full, that from the redundant oil the paper seemed torn, and according to some part the box itself, in which it was kept, moistened. The cord therefore being loosed, and anointing the afflicted part with oil as much as it pleased, again covered with wax and paper she placed it in the former repository; and today the phial is noted to contain a greater quantity of oil, than it first had. Thus

sacredly attest, and to the greater glory and honor of God and the Seraphic Virgin profess, the said Prioress and the commemorated girls.

[116] Sister Mary of St. Joseph, a Nun of the Order of the Most Blessed Virgin Mary of Mount Carmel, In Brittany a dying woman recovers, in the Monastery called of Bethlehem, at Ploërmel in Lesser Britain, infected with consumption for several years and given up by the physicians, after in the week of the Passion in the year 1669 she had been fortified with the Viaticum and extreme Unction, as near death; was moved interiorly to implore the help of S. Mary Magdalen de Pazzi, then next to be inscribed in the calendar of the Saints; and resolved by two novenas to pay some prayers in her honor, which also she did. On the night therefore immediately preceding the feast of the Saint herself, so acute pains and weakness began to oppress the sick woman, that she altogether despaired of being able to be carried to the oratory of the novitiate built in the dormitory, consecrated to the same Saint, and in which her image is exposed. Nevertheless in a wheeled chair, not without great difficulty and the danger of expiring on the way, she was led thither. To which when she had come, while certain prayers were recited by the Sisters, she felt her breast, as if some restorative were applied to it interiorly, convalesce; likewise a contracted woman, and her legs, before most weak, be consolidated. Wherefore immediately leaping from the chair, she went to kiss the veil of the Saint exposed on the altar, and thence returned to the infirmary without any difficulty; and her appetite recovered, perfectly healed. Sister Angelica of St. Philip, a Nun of the same order and monastery, long since afflicted with an importunate contraction of the nerves, and for two years continually fixed to her bed, on the feast day of S. Mary Magdalen de Pazzi, with the leave of her Confessor, had instituted a novena in her honor, that by her merits and intercession she might either recover total health, or at least without another's help (if it were so pleasing to God) be able to go to the Choir, and there hear Mass, and receive the Sacraments. On the very solemnity therefore of the Ascension of our Lord (which fell within the said novena) when she had been carried back from the Choir, to which she had been led in a wheeled or rolling chair, to her bed; experiencing her breast (which until now had been most weak) somewhat improved, she attempted whether she could raise herself. And feeling the desired effort, she asked the clothes to be given her, with which clothed she went to the Choir; where, after she had venerated the Relics of the Saint, the hymn Te Deum laudamus being sung in thanksgiving by the Community, she returned sound, and needing no one's help. and a sick Bishop. The Most Illustrious and Most Reverend Lord Bishop of Vannes in Lesser Britain, labored under a troublesome fistula in one leg; from which importunate evil that he might redeem himself, a little after the Paschal solemnity of this current year, he began a novena in honor of S. Mary Magdalen; and possessed of his desire, obtained his former most entire soundness of body. Since therefore this Saint so most benignly heals both the corporal and the spiritual ills of souls and favors health, and so efficacious with God is her intercession for her clients, as from the present ones, as the lion from the claw, you clearly recognize, kind Reader; do thou also not delay to invoke the same, in your adversities and diseases, but especially of the soul.

CHAPTER XII.

Certain miraculous graces, collected from the Italian Mss. of the monastery itself and transmitted by the Religious: and first those done in the year 1669.

[117] In the year 1669 in the month of June, Sister Mary Thecla Neri, in the convent of the Most Holy Annunciate, For 4 years palsied was miraculously delivered from an infirmity, which for four whole years had so held her fixed to her bed, that in it or out of it she could not move more than she was helped by two Sisters. Some part in this service of charity had Angelo de Monteclaro a Priest, of the Borough of St. John, situated to the North of Florence, and not much more than 13 miles distant, in these words. When D. Philip Franci was on business of his in this place, and Sister Mary Thecla had understood, that he had some of the oil of the Saint, with which all the sick he anointed were healed; she asked the Mother Abbess, to bring it about, that that charity should be expended on her too. Being summoned therefore she began to ask me these things, she is cured by the oil of the Saint: that I should procure that solace for the sick woman. Nor was it difficult to persuade D. Philip, most prompt to do good, of what I desired. He went at once to the church of the Annunciate, and while in it he poured out some prayers, the sick woman placed on a chair, between the arms of two nuns, was carried to the little grate: where Philip anointed her forehead the sign of the Cross being made, bidding her firmly trust she would be healed: then he gave me the oil itself, to be delivered to the Lady Abbess, that she might anoint those parts of the body, which the sick woman said pained her. And lo she rose immediately, and by the steps ascended to the Choir together with all the Religious, weeping for tenderness of mind, and singing the Te Deum. A little after I was again summoned by the Abbess, and Mary-Thecla bidden to appear at the grate walked before me, as expeditely as if she had never been sick: which when I saw not without tears, I wished also to write it to you at once, that you too may praise God.

[118] In the same year at Prato there was Stephen, son of Francis Gentilis a carpenter of Prato, by cotton, an eye blinded for nine years; who nine years before being only three years old, had lost the sight of his left eye, by a film drawn over it by smallpox. Meanwhile the festivity of the Canonization celebrated at Florence, was the occasion that the boy's mother, in those very days received from D. Jeremiah Ganni some cotton, which had been applied to the sacred Body. About to apply this therefore to her son, together with him she devoutly and confidently pronounced the Salve Regina, then to the blinded eye applied that cotton: and suddenly the sight returned to him, which so long he had lacked. Magdalen Sarti, dwelling in lodging with Peter Cocchi, suffered syncopes and faintings almost continual for almost a whole year: nor was any remedy found for her, nay even by signs not obscure it appeared, that they were the effects of a malign spirit besetting or besieging her. by the veil, a frequent syncope is cured: But on a certain day she being brought to such a state, that she was believed now just about to expire, a Priest sat by, doubtful whether she lived, and whether extreme Unction could be given her. Meanwhile her daughter Faustina came to our monastery, and asked the veil of the Saint to be lent her: which as soon as the Priest placed on her head, suddenly she returned to herself, nor thereafter suffered any such thing; since six years had now passed, when what had happened was written.

[119] Mary daughter of Nicholas Barbassi, staying with Francis Chiara, by the water of her fountain, a malign fever: practicing the craft of silk-twisting, about the 28th of July, was seized with so malign a fever, with pain of the stomach, that on the ninth day of the disease Lord Campelli judging it over with her life, on account of her strength wholly prostrate, ordered her to be fortified with the Viaticum. This being done, a certain friend of hers offered water drawn from the fountain of the Saint; and Mary, as soon as she drank it with faith, delivered from the fever, the next day filled the returning physician with amazement: and in thanksgiving ordered a Mass to be said at the altar of the Saint, by the mere invocation, the beginning of a grave disease is dissipated. with the offering of votive wax. D. Cosmas Pandolfini related to us, that on the 28th of July, oppressed by so great a weakness, that he could not raise himself; about the 24th hour he felt an extreme chill, for which he found solace neither from the heat of the chamber then sufficiently intense, nor from the cloths thrown on: and in that state he remained four hours, and judged this would be the beginning of a graver evil; because some time before, with quite a similar beginning, he had incurred a malign fever. In this state as devoutly as he could he commended himself to the Saint, and felt presently with a supervening sweat the evil dissipated: and about dawn falling asleep, a little after he rose sound, and so robust, that he soon applied himself to all his functions, with the great wonder of the household and himself, referring this grace to the Saint with faith by no means doubtful.

[120] Ginevra Salvini, staying with Stephen Peripi a bridle-maker, for 34 months sick related to us, that for thirty-four months she suffered most grievous symptoms of palpitation and cardiac suffocation, with a swelling of the throat closing the gullet, so that it was most difficult for her either to take food or to draw breath: but the experts referred the cause to a catarrh, copiously dripping from the head; in which head also she felt most dire pains with a drawing of the nerves. Moreover many medicines both purgative and others being applied in vain, the physician prescribed her the taking of Peruvian powder, which they call Cinchona. And when she had used it for sixteen days, the evil was so far aggravated, that she could not only not rise from her bed, but not even raise her head, a grave melancholy moreover and loathing of food coming on: wherefore about the 20th of July, the physician despairing of saving her life (for even her pulse had begun to fail) and at length given up by the physician, ordered her to be fortified with the last Sacraments. Then a certain aunt of hers went to D. Philip Franci, and asked him to deign to go, and visit her niece: he as soon as he saw and understood the gravity of the evil, said it was needful, that the veil of the holy Mother be required. He went therefore to the monastery and received it, then returning to the sick woman found her destitute of speech; nevertheless he said to her: The Saint has done you a grace, and you are healed: arise. And he bade her be lifted and seated upon her bed; and placing the veil on her head, again commanded her to rise, go, do her affairs. But the sick woman, the veil of the Saint being placed on her she is preserved: who experienced that she could not even raise her head, much less dare to rise from her bed; D. Philip rebuked her, crying that she rejected the grace done her: and Arise, he said; and to the bystanders, Bring her her clothes: and again to the sick woman: Arise, and gratefully acknowledge the favor done you. Then she clothing herself, fixed her feet on the floor: and with her great amazement, she who could not stand before, went to attend to the kitchen. All the neighbors also were amazed, seeing her breathing, speaking, working. The next day the physician coming, and seeing her erect on her feet, first indeed wondered; then said, that this was the effect of the astringent medicine which he had prescribed her: for he did not know what had been done: but the neighbors and household answered, saying; Not your medicines, but the veil of S. Mary Magdalen, conferred health on her.

[121] The wife of the Lord Legate of Lucca with our Most Serene ones, related to us various graces, done by the Saint to her household: For on the day, she said, by a little piece of the same a feverish man is healed; the 18th of June, of this present year 1669, a most vehement fever came to a certain young man of mine; which when it had been converted into a simple tertian for him, nor could be driven away by any diligence of the physicians, they asserting it would still return more frequently; it was advised him, that at the

time at which he awaited the febrile paroxysm, he should have recourse to imploring the help of the Saint, of whose veil they gave him a little piece. The young man devoutly did what had been suggested to him, and neither then nor thereafter suffered the fever. But on the 2nd day of August, another young man, French by nation, was seized with a vehement and acute fever with a most intense pain of the head: which tormenting him first with chill, then with great heat, allowed him no rest either by day or by night. The physician summoned applied whatever his art suggested to him for a remedy, but in vain: and another from a graver fever, anointed with the oil. nay on the fourth and fifth day of the disease, besides the great weakness of his prostrate strength, he began to be vexed with a vehement cough and strait of the breast; so that no less the physician than the sick man himself judged, this to be a clear indication of a most evil disposition. But when meanwhile the fever remitted nothing, and so scarcely any hope of health remained, the sick man was admonished, that it could be that he would be healed, if with true faith he invoked the Saint: which he did, especially at the exhortation of a certain good Priest, who anointed him with the oil multiplied by the Saint on the tenth day of the disease. But about the 21st hour of the same day the physician came, and found the sick man much relieved and almost without fever: but returning in the morning, he pronounced him wholly free from fever, and only a slight cough, and a strait also lesser remained; and afterward being well, he recognized the grace received from the Saint.

[122] Simon, son of Francis Torricelli a tailor, four or five years born, from an earthen platform, more than twelve ells high, fell onto a certain stone of the courtyard below, so gravely, that his right temple gaped with a great wound, two fingers deep. The Mother Apollonia Ricci, roused, ran up, and found her son destitute of sense and swimming in his own blood. A boy fallen from on high and deadly wounded Then taking him, with great faith she invoked the Saint, and said: S. Mary Magdalen, help me, and restore life to my son: and amid these things failing herself, she fell as if lifeless. Meanwhile a certain one coming from the workshop, taking the boy, giving no signs of any sense, laid him in a bed, where he placed on the wound the white of an egg. Three hours after the boy returned to his senses, and calling out to his mother, Mother, he said, I am not dead: for a certain Nun, clothed in white and dark, healed me, namely she, to whom in the evening I recite the Hail Mary. the Saint appearing rises again: The next morning the surgeon returning to treat the wound, and to insert into it some linen lints on account of its depth, the white being removed found the wound consolidated, and no other trace of it than a slight redness for the measure of the wound: which both he, and the boy's father and master, who for the cause of compassion had run up at the accident, and had before seen the boy as it were dead, wondering at, recognized this to be without doubt a miracle of the Saint. But the mother led her son to her chapel, and offered a silver vow, adding that she would clothe him in the Habit of her order for a whole year. But for greater confirmation, the boy himself when nine days after he had seen Religious of another habit, said to his mother, that they were not clothed like her who had healed him, because she was clothed in white and dark.

[123] a girl falling likewise Catherine Angela, a girl of six years, daughter of John Baptist Pentolarii, in the year 1669 on the 4th day of August, fell through a certain window of the house, more than sixteen ells high: whom seeing borne through the air the mother, invoked S. Mary Magdalen and St. Anthony of Padua, asking that they would have her daughter safe for her. The people who were watching the matter in the square ran up, not at all doubting, the height of the place considered, is preserved unharmed. but that the girl was to be found either dead or crushed in her whole body; but they found her fallen indeed on her face upon the stone pavement, but neither anywhere bruised nor her face injured, much less any other member: and seizing her by the hands, crying A miracle, they brought her up to her mother, who was bewailing her daughter's misfortune, nay her own. Who as soon as she saw her sound, her grief turned into joy, gave thanks to her holy Advocates; which to render also by deed itself, with continued devotion of five Fridays she instituted to honor the Saint, leading her little daughter also here with her.

[124] A dying Nun Sister Mary Seraphina, seventeen years born, and professed of Religion in the monastery of St. Francis of this city, by a certain kind of deadly apoplexy suddenly seized lay, destitute of the use not only of her tongue, but of all her senses. It was about the third hour of the night, when this befell her; yet they did not omit to summon immediately her Physician Doctor, D. Peter Francis Porcellini: who the sick woman's state seen, her pulse also failing, had no hope of prolonging life for her, and ordered all things to be prepared for burial. So the Confessor also coming up, immediately ministered to her the sacred Unction, and the Commendations of the soul, as if now just about to expire, began to recite. Nevertheless all possible remedies were applied, the veil and oil being applied she recovers. both vesicatories and others, by which she might be recalled to her senses. She was helped by these nothing, yet through the whole following day she so persisted, until there was brought and applied to her the veil of the holy Mother: at whose touch immediately the sick woman gave a sign of returning sense, and could understand those speaking, yet not speak herself. So the Father Confessor anointed her mouth and head with the oil, multiplied by the Saint: and her voice returning to her, the sick woman told him, that she had seen the Saint in the habit of her own Religion, who raising her left arm, uttered certain words; of which however she did not remember, as neither did she recall any of those things which had been done to her through the whole time of her infirmity. But she suddenly returned to her former health, with the great wonder and devout gladness of those pious Mothers, who together gave thanks to the Saint for such a benefit.

CHAPTER XIII.

Graces obtained miraculously in the year 1670 the Saint being invoked.

[125] Quintius son of Vector of Fermo, but from childhood dwelling at Florence, had a most dissolute son, A young man of a most profligate life and given over to every kind of vices, by name John Francis. With him returning from Certaldo in the year 1670, and passing our church, he began to ask him, to enter with him, to visit the Saint likewise: but he abruptly answered, I will not: and being asked the cause, he gave no other, than, Because I will not. Again therefore Quintius asked, that he would at least follow him to the Annunciate, and there recite one Hail Mary: which he indeed allowed himself to be persuaded, but scarcely had he bent his knees, when he rose to go away. The father asked him, whither he wished so suddenly to depart: but he answered nothing else, than that he absolutely had to go to his affairs. The good father grieved at so great an obstinacy of his son, and came to the church of our monastery, commended to the Saint by his father and began with intimate affection to pray for his salvation, addressing the holy Mother in these words: S. Mary Magdalen, I deliver and consign to you this my son, that he may henceforth be yours: do you help and save his soul. If amended he be saved, it will redound to your honor; if damned he perish, account for him will have to be rendered by you. To you I give him: do you take care of him. These things said going forth from the church, he continued to commend his son to the Saint, especially daily in the morning, hearing several consecutive Masses in our church: meanwhile while he pursued the ill-begun course of a most profligate life, with great sorrow of his old father, snatching the money which he brought home from his daily wage, and spending whole nights outside.

[126] Thus scarcely had a month flowed by for both, when that wretched one, God and the holy Mother inspiring, came to our church, in which his father also was; and a certain one approaching him asked, a month after he is found praying before her, whether he knew nothing of his son, or where he was. Quintius answering that he knew nothing, the friend asked again; whether it would be agreeable if he indicated him to him; and he assenting, he showed him thrust into a corner of one chapel, and intent on prayer. But the father fearing lest he should create trouble for him, dissembled having seen, and betook himself to another chapel. Thence he began more curiously to observe his son, and wholly changed and given to piety: and perceived that he often came to the church for the cause of visiting the Saint, and had undertaken the devotion of five Fridays to be performed with Confession and Communion: which when it greatly delighted the father, he rejoiced also at home to see him far other than he had been: for he returned at the twenty-fourth hour, and supper taken withdrew to his chamber, where before a great image of Christ, prostrate for three or four hours, he persevered in prayer. Quintius soon recognized this to be the work of her, to whom he had commended his son; and the more confidently he continued to pray, that what the Saint had begun she would consummate. Meanwhile on the 15th of August, on the very day of the Assumption of the Mother of God, Quintius began to fall sick, with a double daily paroxysm experiencing the violence of the fever, which lasted him even to the end of September, his son conferring assiduous and indefatigable labor on his paternal services. But when he seemed to himself brought to extreme feebleness, and after a half-year's ministry exhibited to his sick father, of mind as well as of body, he ran to his dear Saint, asking that she would obtain for him from God either life or death. Then she accompanied by two other Saints appeared, namely Saint Mary Magdalen and St. Rose, and asked, which of the three he would choose for Patroness. But he naming S. Mary Magdalen, she said, After three days you will be delivered from the fever. And we, said the other two, will be your protectresses: and so they disappeared.

[127] When therefore after three days the son saw his father sound, dinner being taken together he said, that he was greatly fatigued by the labors, going to Cortona he writes to him on the way, exhausted in the ministry of him being sick, and wished to go out to take freer air. The father willingly assented to this for him, but asking, whither he thought to go, received the answer, that he would know. But the next morning the youth departed toward Castello Franco above, where he had a sister a Nun, by name Hippolyta: whom when he had saluted with a brief address, and immediately bade farewell; she asked him to be willing to take dinner with her. But he, urging business as a cause, denied he could. But he immediately asked a sheet of paper to be lent him: which brought, he wrote to his father, asking his blessing; and adding that he was going to Cortona, about to enter there the Order of the Capuchins; and asking, that within a year he should not write to him, otherwise it would be that he would burn the letter: and these things sealed he left to his sister, charging her to send his letters to his father by the safest way possible, yet not until after three or four days. She undertook she would do this: but because she feared some evil, especially because she knew that he had injured someone, by whom he had been affected with injury; she instantly asked him to indicate the term and cause of so hasty a journey

to her. and he becomes a Capuchin. And he, To Cortona, he said, with a certain Lord to dispatch a grave business, which you will soon know: and so he departed. Hippolyta feared vehemently, because she knew her brother's past life: yet she acquiesced, and after the agreed days sent to her father the letter commended to her. Who rejoicing at his son's resolution, after thanks given to S. Mary Magdalen, wrote back to him nothing else, than these few words: I send you my blessing: nor did he add more, that he might comply with him. But afterward it was understood, that profession being made there, he gave to those Fathers the best hope of himself of a most happy end.

[128] D. Joanna, daughter of D. Francis Bracciolini, dwelling at Florence, a virgin of twenty-eight years, set forth to us, A dangerous abscess under the breast, how this year 1670 (i.e. 1671) at the end of the month of March, a sudden pain invaded her under the left breast, with an inflammation so vehement, that it seemed to her she was being scorched: but in the middle of that inflammation appeared a red spot, a little larger than a small coin, whence pus flowed with great pain: for if it anywhere adhered to her shift, it so glued it to the flesh, that drawn off the skin also followed. And when she received various counsels for a remedy, nor would use them out of love of modesty (for she feared lest if she showed the evil to anyone, hidden out of modesty, she would have to be delivered to the hands of a surgeon, by whom rather than suffer herself to be touched, she preferred to die) the third day after lanced with pains graver than usual, she commended herself to the Saint, with great affection and many tears; and oil being taken from a lamp (although her sister D. Blanca dissuaded it, asserting she would be worse from it) she anointed herself with it, saying: My Saint, I wish to be anointed with your oil; and therefore, if you do me the grace of health, as soon as I can I will come to your church, the Saint invoked it disappears. and there will ask it. After she had thus anointed the place of the pain, and covered it with leather, she persevered in the same pains until night. When again commending herself to the Saint, she was lulled to sleep; and the morning come awakened, she felt herself perfectly delivered, no trace of the former evil remaining; and together with her abovenamed sister D. Blanca, who had seen the affected part, she affirmed that only by divine miracle she had been healed.

[129] There are suddenly cured, one with a painful cheek and foot, Sister Mary Dei, professed among those Religious whom they call the Stabilitae, of about forty-five years, began to feel a great torment in her foot and knee, so that she could in no way bend her knee or lean on it. When this had lasted her a whole month, nor any remedies applied profited; at the end of the month her Prelate said, that she wished to lead her to a physician. To whom Sister Mary instantly supplicated, that she would forbear that counsel, until the feast of our Saint had passed, which together with the whole city that monastery keeps: and it being now present, she anointed the aforesaid knee with the oil of the lamp, burning before the Saint; and immediately without pain she lowered herself to her knees, which a whole month elapsed she could not do: and she began to walk through the monastery, publishing to all the grace received.

[130] one deadly wounded with several wounds, Thomas Quirini, from boyhood dwelling in the district of Pistoia, when by chance he was at Florence on the 25th day of August on his affairs, and had gone to the house of a certain one; suddenly felt five men had rushed upon him, who from behind wounded him, between the shoulder-blade and the spine of the back, and the fifth and sixth rib of the chest. He falling to the ground, with great affection commended himself to the Saint, asking help to be brought him; and thence feeling strength added to him, raised himself to his knees, and struck one of those five: who seeing he was not dead, took flight. But the Brothers of the Society of Mercy taking him up carried him to the hospital of St. Mary-the-new: where committed to Master Anthony Calderini, surgeon of the same hospital, he received indeed fitting treatment, but nothing of solace from it, nay rather health seemed impossible to all. For he had received two wounds in the arm of the same side, transfixed twice above the elbow: and within those thirty days, in which the treatment continued, he spat putrefied blood and flesh. But all those accidents, judged everywhere deadly, began to diminish: and on the fifteenth day after he came to our church, carrying in thanksgiving the shift, in which appeared the incision of the deadly wound, before and behind: but the aforenamed surgeon wrote with his own hand an ample relation of the whole miracle, in testimony of the truth.

[131] John-Charles, son of James Tarioletti, about the fifth hour of the night placed half a pound of purer saltpetre powder in a tin dish to be dried over a brazier, leaving it there, for a quarter of an hour: foully scorched on face by gunpowder, but afterward he began to turn it. And lo from the bottom of the dish of melted tin so much fell into the brazier, as is the orb of one silver coin of seven pounds, which we call a piastre: and at the same time the falling and kindled powder, with a bright flame rose into the face of John-Charles, so that the skin of his whole face was scorched like a membrane. Margaret his mother, seeing her son wholly scorched, and that all his hair had fallen out like soot; turned her prayers to the Saint, that in such a juncture she would succor him: then she asked her son, how his eyes were: who answered, that they had wholly perished the light being extinguished. Then she again turned to the Saint, prayed, that she who had done so many graces for her hitherto, would add this new one, by bringing it about that he should not remain impeded in his members. He added his prayers also himself: who besides that the faculty of seeing was taken away, three drops of the melted tin had thrust themselves into the cavity of his left eye, two also into the very eye, and several into various parts of his face, and on the arm. all which the surgeon Valmorius drew out thence. Moreover his left arm was scorched from the hand even to the elbow, so that all the nerves were seen: and yet, through the intercession of the Saint, in no part did he remain impeded from that accident: which, unless a great miracle had intervened, could have sufficed to kill fourteen persons. But it is more and more wonderful, that when John Charles had in his pouch another pound of powder, and his doublet, undershirt, and shift were burned; yet to the pouch, in which the powder was, the fire did not come; as those who saw it attest.

[132] D. John Evangelista Diociajuti, a citizen of Florence, seized with a malign fever and other accidents, was nevertheless most grievously tormented with colic pains, and of one ear. Sick of fever and colic near death. And when even to the tenth day the evil continually growing worse, had taken from the Porcellini physicians all hope of curing him, on account of the defect of his strength wholly exhausted; he, who had often commended himself to the Saint, and had had himself anointed with her oil, on the very evening of the tenth day, after the departure of the physicians, when he was somewhat dozing, heard a voice saying to him: You are healed from all infirmity: and this grace the Saint obtained for you from the most blessed Virgin Mary: and a third time the same voice repeated to him, You are quite sound. But he awakened without pain, and restored to his former strength, felt so great an interior joy, that it bursting forth he dissolved into laughter. The bystanders believed this to be delirium, and asked what he laughed at: to whom he narrated the deed. And when the same day the fever should recur to him, he felt not even the least motion: and saluting the returning physicians the next morning with a cheerful and ready voice, he drew them into great wonder; when moreover by examining they recognized, that the fever had wholly vanished: and the event heard, they affirmatively asserted that it should be ascribed to a singular grace of God.

* i.e. 1671

CHAPTER XIV.

Other graces, noted in the last ten years.

[133] In the year 1671 to Sister Antonina, our Religious, an inflamed and swelling foot, made most intense pains, and penetrating even to the heart, A Nun more than seventy years old, especially from the middle toe: there came then to the palpitations of the heart also a fever so vehement, that the Doctor Innocent Valentini who visited her, and the surgeon Dominic Rossi who treated her, auguring ill said, that the matter did not lack great danger, in that natural heat failed those parts; and that that middle toe, which had become black like a coal, would have to be separated of itself, as also about one week after happened. The torment was sometimes diminished and again increased: and her right foot also began to pain her, and all the fingers of her left hand; wherefore they said to her it was over with her life, of which the surgeon determined at most four days remained. Nevertheless blood was let from her, near death from gangrene, and certain other remedies applied: but all profiting nothing, her strength now exhausted, and the pains growing worse and worse, the sick woman began to prepare herself for death, by the reception of the Sacraments of Penance and Communion. Moreover on the fourth day of January the torment seemed to her wholly intolerable, and the fever was aggravated: which wishing to be indicated to one of the Mothers, she asked her to come to her: but she being asked the help of her prayers, gave the counsel that the veil of the Saint be brought. While this is sought, the aforesaid Mother exhorted the sick woman, to commend herself to the Saint with great faith, and to ask to be signed by the Superior: with which she efficaciously moved to hope the desired grace, as soon as the veil was brought, felt the pain of the foot depart, and by a certain sweet heat coming on her strength restored, and her heart gladdened, the fever also vanishing. signed with the veil of the Saint, she is suddenly healed. When therefore after some hours the Superior had come, to sign the sick woman with the aforesaid veil; she found her wholly sound. The next day the physician found her also sound and without fever, and saw the foot restored to its natural state, with his great wonder and amazement: he recognized therefore it was a true and perfect miracle, to be ascribed to the holy Mother. The surgeon also then came up, and handling and considering the foot, was amazed also himself, that so good, natural, and temperate a heat was now felt in it: and he said it was wholly beyond the order of nature, both because gangrene now held the sick woman, and because her constitution delicate and tender, joined with the grave age of seventy-two years, and the colder reason of the winter season itself, left no hope of a happy cure. But they said, that they had taken two persons similarly affected to be cured in vain, but both had died. Moreover on the day of the Epiphany in the morning, Sister Antonina came to the Choir with the Community, and remained there on bended knees at the Masses and other devotions, with so great facility, that it seemed to her she had returned not only to health, but also to youth: wherefore we all rendered thanks to God and the Saint.

[134] In the year 1674, on the 2nd day of April, on which we recall the nativity of our holy Mother on earth, Another sick for 20 months, and devote that day to her honor; Sister Mary

of St. Dominic, called in the world Cavalcanti, finding herself for the twentieth month held in bed by a certain putrid fever, and from the beginning of last September past even to this day having suffered more gravely than before, because to the fever there had been added a most acute pain of the head, hindering almost all nocturnal and daily rest; she feared lest at length the fever should pass into a hectic: for now some months ago she had often vomited blood, and her appetite for food being taken away she could think of nothing that tasted good; whence not without the greatest difficulty she took very little food, and was moreover afflicted with grave tedium and melancholy. There had come to her at the beginning of the month of March a great desire of asking health through the intercession of the Most Holy Virgin Mary, and therefore for that grace several days before the feast of the Annunciation she had prepared herself: but seeing she had not been heard, she had brought herself to a complete indifference in the will of God, nor thought any more of asking health, until two days before that nativity of our Mother which I mentioned, when again she felt the lulled desire kindled. With great devotion therefore she asked the grace of convalescence from the Saint, and asked that her veil be brought to her on such a day: a hope of health being conceived, anointed with the oil of the Saint, but on the first day of April and as it were the Vigil of the said Nativity, she received a tablet, on which the Saint was painted, and hung it on her bed. Moreover that image was seen, both by the sick woman herself and by others considering it, to bear a more cheerful countenance than usual. But by night when she had placed it upon the bedclothes, and put on her head a part of the habit once worn by Magdalen, and anointed with the oil miraculously multiplied she commended herself to her often; she passed that night better than she was wont.

[135] In the morning Sister Innocentia the Infirmarian coming, asked of her, how she was. To whom she, Better, she said. Then the Infirmarian asked, whether she would rise, and go to Communion. But the sick woman, I would not dare, she said: for it seems presumptuous to ask a grace by miracle, after Communion taken, which can gradually be expected. She received Communion therefore in bed, after which she felt said to her within: Arise: you are sound. And when nevertheless she feared, and the same was said to her; in that as it were conflict she remained for the space of one Miserere. She was then alone in the infirmary, because the Infirmarians had gone to sacred Communion: she tried therefore whether she could rise, saying: If I cannot stand on my feet and so remain, I will return to bed; for I am not yet accustomed. But this she said, because some days before she had tried the same in vain, not being able to stand; impelled interiorly to rise, nay when sitting on a chair she had wished by herself to take the kitchen pot, that motion alone had so fatigued her, that suffering a faint she had immediately to be put back in bed. Nevertheless now, the counsel of rising being taken, by which she seemed to be impelled by an external admonition, she descended from the bed; and feeling she could stand straight, she passed to the little altar that was there, and kneeling gave thanks to God and the Saint; then also on her knees recited Matins and the Hours, resuming the Office long omitted. There lay in a corner of the same chamber another sick woman, who hearing all things, asked, what she did: but she answered, that she had been healed, and went to her. Meanwhile to a certain third sick woman, placed further off in another chamber, some necessity came upon her: she obeys and ministers to another sick woman, whose indication received, because the Infirmarians had not yet returned; she, now freely going to and fro, went thither: whom seen, that other sick woman said, Do not fatigue yourself, who are sick enough yourself. But she, I am not, she said, because the Saint conferred on me the grace of health. Hereupon the Infirmarians returning the sick women narrated to them what had happened; and the Superior being called, led with her Sister Mary to the chapel of the Saint, sufficiently remote from the infirmary, and not to be reached except by the descent of three stairs: to which she coming, using no support, but not in the least fatigued, heard more than one Mass on her knees: then remained in the Choir with the Community, fully sound. and was present at the other devotions of that day; but she added, that within in her soul she felt a motion, never before experienced, to renew her life, and through the exercise of solid virtues to tend to true perfection. But Doctor Valentini attested, that a cure of this kind could not have been done without a miracle.

[136] Sister Angela Teresia, our Religious, the same year, A third, presaging some danger to herself, on the 20th day of December, had passed the whole night sleepless, on the occasion of a certain unwonted and grave melancholy, of which she knew neither the cause, nor any occasion on her own part. But in the morning about the eighth hour rising, that she might go to the exercise of the common wash-house; before she girded herself to it, she wished to go and commend herself to the Saint: for she feared, on account of the affliction she had suffered by night, lest some great trouble should be set before her to be borne that day. She went therefore, and finding the chapel closed, outside before the door she bent her knees, praying that the Saint would be present to her and help her, in whatever case should come upon her. Thence she betook herself to the cellar, in which the linens were washed: and sitting upon a great stone, with which the mouth of the well was closed, she invokes the Saint for every case, together with the stone and part of the pavement she sank into the well, so quickly, that no one saw her slipping, but all perceived her suddenly snatched from their eyes. The well was three ells deep, four wide, and full to the pavement except one palm. But she relates, that feeling herself slipping, she immediately said, turned to the Saint, Holy Mother, help me: now is the time. Nor did the copious water flowing in through her mouth permit more. Therefore thinking she had to die, she was occupied in eliciting an act of interior contrition, especially about certain particulars which afflicted her, presently fallen into the well she feels herself sustained, and twice she descended to the bottom. And when she was to be plunged a third time, she seemed to herself to be held back and raised in the air, lest she should again seek the bottom; and to go round seeking something to grasp to emerge. Sister Joanna Antonia of St. Mary of Victory, a Lay-Sister, who had sat almost at her side, and had seen her disappear, and heard a great noise of water; a light being taken to explore what it was, inspecting the well, saw nothing but the extreme three fingers of one hand, and wished to reach out help to her; but could not, the pavement failing under her feet; and all terrified she was also darkened in her eyes. Sister Mary-Geltruda of the Holy Spirit, herself also saw the extremities of three fingers, palpitating above the water and turning hither and thither, and wished to seize her hand: but it slipped from her, and sought the bottom (as she felt). until she is drawn out by others, Sister Angela-Victoria of the Wounds of St. Francis, who had stood off at a distance of seven ells, ran up also herself to help; and when she did not even see the fingers, she began with her arm thrust into the water to seek the submerged woman; and stretching herself on the ground for that end, at length seized her fist; and the help of several Sisters who had soon run up being asked, drew her from the well, like a corpse long buried sallow and dirty, because into that well all the filth of the kitchen and wash-house and the uncleannesses of the whole monastery were carried. Then she was taken outside that place to be cleansed, and to be clothed in other garments: which done, well sound. they wished to lead her to the infirmary to rest: but she wished first to go to give thanks to the Saint, and went on her own feet needing no help; where by all the Religious the Te Deum was sung, in thanksgiving, with the singular consolation of all.

[137] In the year 1679, to Sister Gabriela, a Lay-Sister of our monastery, on the 16th day of August, A Lay-Sister, incurably suffering in her thumb, the thumb of her left hand beginning to pain her, soon seized her whole arm with pain, so that she could not even rest by night. The surgeon summoned applied various remedies, which his art suggested to him; notwithstanding which the torment lasted almost five months. But again, in the month of April of this year 1680, the same pain invaded the same finger, and was most intense in the very bone, and likewise diffused itself through the whole arm, and hindered necessary rest. The surgeon being again called, when he confessed he could neither know the evil, what it was; nor devise a fitting remedy to apply; nevertheless ordered a plaster of egg white to be applied, if perchance the pain might be a little mitigated: and said, that this accident seemed of fearful consequence. But it was so far from the torment being relieved by the application of the white, it being put into the lamp of the Saint she is healed that it was rather increased; therefore, since the sick woman could not bear it longer, the cataplasm had to be taken from her finger. About ten days from then, she felt inspired in herself great faith toward the holy Mother, and a hope of receiving health by her intervention. So in the evening about the third hour she went to the sepulcher of the Saint, and asked one of the Religious found in the same chapel, to deprecate the Saint for her, because she did not doubt but that she was to be healed by her. Then she plunged her finger into the lamp burning before the Body; and meanwhile proposing certain things to be done in her honor, after one Miserere drew it out thence. But she confesses that it pained her, while it was held in the lamp; but immediately as it was drawn out thence, all the torment departed. She wrapped the finger therefore with bandages, went to bed, and slept that whole night never waking. The bandage then the next morning unbinding, she saw with her great wonder the finger wholly healed, but smeared with a certain unguent, of so vehement an odor, that she remembers she never experienced a like one, because it seemed to surpass every earthly odor: and presently she went to give thanks to the Saint.

[138] A girl gravely injured by a fall is healed, In the year 1681 on the 28th day of March, D. Catherine, daughter of Luke Aremannati and Angelica Saccerini, born about twenty years, going out of her chamber, fell down stone stairs of twenty steps; but coming to the eighth from the bottom she stopped, and struck her head against a walnut door at the left temple; so indeed that outwardly no rupture appeared, yet she lay as if dead, and emitted much blood through mouth and ears: and in this manner she remained for twenty whole hours destitute of speech, and was judged by the physicians most certainly about to die. But when the help of the holy Mother being implored her veil was placed on her, she soon appeared sound without any injury, and as a monument of gratitude brought a tablet, in which the case itself was expressed. and a little infant scorched on the face. Afterward another Catherine, a little infant of thirty-two months, daughter of Francis Cecchi of Florence, on the 8th day of April, fell so unhappily into the fire, that her whole face being scorched she bore no longer any appearance of human form. But her aunt, with great faith placing the hope of bringing help in

the holy Mother, anointed the eyes of the scorched face with a little of the oil of hers which she had, and immediately the little one clapping her hands exclaimed, I see you, my aunt, I see. Nor did her aunt and her mother delay to give thanks at once to the Saint in our church: but the fruit of their hastened gratitude was, that within eight days the healed face retained no sign of the scorching, as the girl's father Francis subscribing with his own hand affirmed.

[139] A Novice, fallen from on high the ladder breaking, The same year Sister Mary Anna of St. Charles, our Novice, otherwise Paganelli, of eighteen years, when she had ascended a certain ladder, the ladder unhappily breaking through the middle, fell, without being able to be helped, since only three persons were present, two sufficiently remote, and a third who held the ladder. But she while falling turned her heart to the Saint, and cried: Help me, my Saint: the same also did the others. The height, from which she fell, was eight ells: and so fallen, she remained alienated from her senses, possessed neither of motion nor of speech. The Sisters roused run up at the tumult, bring the veil of the Saint, and applying it to her head, exhort her to conceive firm confidence in the Saint. Some observed, that at the very application of the veil the girl moved herself, although she did not give voice, as she returned to herself she appeared unhurt. nor return to the use of reason: but neither did she return to her senses, except after about one hour. They took her meanwhile into another more remote chamber, where stripped of her clothes and placed in bed the surgeon Dominic Cloin visited her, who finding her injured in no part, except that the ring finger of her right hand appeared grazed in the top of the skin, did not doubt to attribute it done to a miracle, the loftiness of the place being considered so great, that no one seemed able to fall thence, without incurring death in the very fall. But Sister Anna herself said, that she felt nothing of evil, and was only somewhat disturbed: wherefore the Mother Prioress, with all the Religious, gave thanks to the Saint, singing the Te Deum laudamus.

CHAPTER XV.

Concerning the exposition of the Body made in the year 1676, and the continuation of the cult even to the recent Translation.

[140] After a 4 months' drought After the Canonization described by others, again the holy Body was exposed in our exterior church in the year 1676, on the 25th day of May, on this occasion which we set out to describe. In that year which we noted, through the whole dominion of the Most Serene Grand-Duke there was the greatest drought, four whole months passing without rain, with the greatest damage of the fields and the hoped-for harvest; in that the crops, scarcely brought to the ears, prematurely so quickly grew yellow; and the ears were so thin, that in some places single ones scarcely had ten or twelve grains: whence with reason a great dearness of provision was feared soon to come, especially for the poor, God being sworn against by our sins. Knowing therefore a scourge of this kind to threaten his dominions, the Grand-Duke decreed that recourse should be had to God through the merits of our holy Mother, The Grand Duke orders the Saint's body to be exposed: toward whom he is borne with a special affection of devotion: and therefore he ordered, that her sacred Body be exposed in our exterior church. The 25th day of May was chosen for it, dedicated to her feast: and an edict went forth, that all the Clergy and all the Magistrates should appear processionally, with such a rite as is wont to be observed here at the expositions of the Bodies of saints; and that the three continuous days in which it stood exposed, should be held festive; so that more easily from every part the multitude of inhabitants could flow together, to ask the desired grace from the Saint by common deprecation.

[141] On the 24th day of May toward evening, the ministers of his Most Serene Highness were present, at whose expense all things were to be done, to fit the church for the aforesaid exposition: and immediately applying their hands to the work, they made a platform in the manner of a theater, eight ells high, with its steps round about painted with marble variegation, capable of two hundred silver candelabra, in which during that three days as many torches should burn, of three pounds each, and Venetian wicks: and the weight of wax, consumed on that occasion, was about three thousand eight hundred pounds. Upon that platform, in the place where the chest was to be placed, was spread a mattress of red silk, with its fringe round about; and over it hung a canopy, with skirts hanging down the sides of white silk, and gilded fringes. The church the accustomed tapestries clothed, of silk of needlework very precious; but round the cornice, as at other times on the same feast, there were seen orderly disposed silver vessels, beautifully furnished with flowers of all kinds; such as also were seen in all the chapels, especially that which is proper to the Saint, and shone with special adornment.

[142] it being borne up on the 25th of May by the nuns to the gate of the cloister On the very birthday of the Saint, after the apparatus of the church was finished, a signal being given for it, all the Religious assembled at her chapel; and there the Psalm Eructavit being begun, the procession began from the Acolytes walking before the Crucifix, through the cloister toward the gate of the Sacristy: which also was adorned with many torches and a number of flower-bearing vessels of silver. Before the sacred deposit went all the Religious two by two, each carrying a torch in her hands, and her face covered with a veil, and they disposed themselves in a line opposite the gate; the elder Mothers closing the train, carrying upon their shoulders the chest of the sacred Body, covered with crimson red, distinguished with the variety of silver texture. At the coming of this, all sank to their knees adoring: but those who carried the ark, applied themselves to the gate, where they were awaited by kneeling Priests, who should further carry it to the place prepared in the church. the Priests receive it: These were the Most Illustrious D. Dean Riccius, our Governor, in the habit of his dignity; the Most Illustrious and Most Reverend D. Alexander Strozzi Elect Bishop of Arezzo, and the Most Illustrious and Most Reverend D. Knight Bonacursius: then the Very Rev. D. Ignatius Conti our Confessor, R. D. Cosmas Pandolfini our Procurator, and R. D. Francis Baldi. These received the sacred deposit on their shoulders, accompanied by twelve other Priests bearing torches, and many Lords called by their own devotion, and the Agents of his Highness: and proceeding into the church, they placed the venerable deposit in its place within the crystalline chest, the bells and organs sounding meanwhile.

[143] The Clergy and Magistrates come processionally thither, All the Magistrates had already before been forewarned, that they should be present at the procession to be made for the public necessity, and had assembled in the metropolitan church: and at the thirteenth hour of the day moved the ordered pomp of the Clergy, augmented by the Colleges of the Canons of St. Lawrence, St. John, and St. Peter; whom there closed the Deacon with the Subdeacon, clothed in Dalmatic and Tunicle, carrying upon a beautiful bier the head and mitre of St. Zenobius, the Officiating Priest following behind, in a Cope as they call it. Through the way the Litanies of the Saints were sung, to obtain rain: and when they came to our church, the Cantors intoned the Psalm, Praise the Lord, for the psalm is good: and a Collect fitting to the intended end being subjoined, the Most Illustrious D. Altoviti, as also the Apostolic Nuncio. Bishop of Fiesole, said Mass at the abovedescribed altar: which finished the same cantors intoned the Hymn of the Saint: and the procession returned whence it had come, with the head and mitre of St. Zenobius. These having departed there came into the church the Most Illustrious and Most Reverend D. Joseph Cajetani of Aragon, Archbishop of Neocaesarea and Apostolic Nuncio, with the faculty of Legate a Latere with the Most Serene Grand-Duke of Tuscany: he the doors of the church being closed sacrificed at the same altar. But when the doors were afterward unbarred, to guard against all danger of scandal or any inconvenience whatsoever; there were present day and night Nobles, of the familiars and well-wishers of the monastery, asked for it by the Mother Prioress; who were ordered to succeed one another by turns at intervals of eight hours, and to care only for this, lest the chest of the Saint should be touched, with the danger of breaking the crystals, and that they might be by their piety an example to the rest coming there to pray.

[144] After Vespers and a panegyric of the Saint, After noon there were chanted by us solemn Vespers: which R. P. Vencius of the Society of Jesus followed, with an elegant and very pious exhortation diffusely explaining the admirable effects of divine grace, infused into the soul of our holy Mother; and how she perfectly responding to it, merited an abundance of heavenly gifts and favors, therefore heaped upon her by the Lord: then digressing to the present exposition of the Body, the prayer is continued the whole night: and its cause, he began to exhort all to the divine Majesty, offended by our sins, to be appeased by supplications, for obtaining the remission of them, the amendment of life, and the grace of the desired rain. In the evening about the first hour of the night the church was closed, and the Noble set for custody covered the chest wiped of dust, and the other candles being extinguished twenty were left which should perpetually burn, conveniently distributed and well watched, lest some spark issuing thence should hurt anything. But there kept vigil there, together with the Noble deputed by us, one Prefect of public works, attended by two musketeers; a pair also of us was always present, intent on the sacred Body to be venerated, and the rain to be sought from God through the merits of this our holy Mother. The night thus passed, on the 26th of May the people run up from every side; in the morning of the 26th day, at the eighth hour, the church was opened to the people, now thronged in the square, and awaiting the entrance to the veneration of the sacred deposit. But there was the whole day a great concourse, not only of the citizens of Florence but from the whole diocese: and often so dense was the multitude in the square, that access to the church was scarcely open. Moreover scarcely an hour passed, but some Sodality came in a body, both of those which are within and of those which are outside the city, on the occasion of the churches to be visited to gain the Jubilee, which from our Holy Lord Pope Clement X the Most Eminent Cardinal Nerli, our Archbishop, had obtained: Sodalities and Religious Orders come, who all using the same opportunity, some also coming therefore again, visited likewise our church, and the body of the Saint exposed in it. There came also processionally some convents of cloistered Regulars. Yet the multitude of people and of the sodalities coming caused no confusion. For since the theater stood placed in a most convenient site, and the discreet solicitude of the musketeers attended to order being observed by all, and that all should go in a circuit, so that the entering should not be jostled by the going out; no noise at all was heard of those pushing and repelling one another, but the greatest silence was kept in the whole church, with a quiet, finally even the Grand Dukes. which breathed devotion and compunction to all. The number of Priests, who that day for the cause of sacrificing came to our church, was a hundred and sixteen: nor were fewer counted the following two days. There came also the Most Serene Grand Duke with the Princes, and the Most Serene Grand Duchess with the Princess: but by us the accustomed Office was chanted most solemnly.

[145] On the 28th of May the devotion is continued until noon But although it had only been determined

and published, that for three days the body of the Saint should stand exposed; yet because the Grand Duke was away abroad, the term was prolonged, and to the fourth day, the 28th of the month, was deferred its replacing. Which when it became known, no less, nay greater, this day than the preceding ones was the concourse of Prelates and Priests, wishing to sacrifice with us. But that very morning the Most Serene one returned to the city, and came to visit the Saint dear to him. About noon, the church being closed, D. Dean appeared with the other DD. Canons in their habit, and other Priests in surplices, carrying torches made of Venetian wax. And the ark being taken down by experts from the platform to the foot of the steps, it was delivered to D. Dean, our Governor and others, who placed it on a lower base, to be adored yet for some space of time, by themselves and others left in the church; of whom each one took pains, when the body being carried back to its place, that they might have either their prayer-beads, or handfuls of flowers prepared for it, applied to the same ark. Then the Hymn of the Virgins being begun, the sacred pledge was carried processionally toward the monastery, on the shoulders of D. Vicar of Florence, D. Dean, D. Vicar of Castello, D. Canon Tornaquinci: whom there accompanied other Priests up to twenty, and many Lords and Ladies, and all the Ducal Agents who had been present before; but us, in our habit and white cloaks and with veiled face, awaiting on our knees at the interior gate our treasure: which received the Superior intoned the Hymn Te Deum laudamus; and the ark being put back in its place, she subjoined the accustomed Collect for thanksgiving.

[146] and all the apparatus being removed, Moreover the merciful God showed Himself able to be heard to the prayers of the peoples, supplicating Him through the merits of His Saint. For on the first day on which her body was exposed, the sky which until then was cloudless began to be overcast, and overcast remained the whole day, yet did not give rain: but by night it fell in some country places indeed very copious, but elsewhere and at Florence within the city moderate and gentle and not lasting, and had its end with the beginning of the day; as if the Saint wished thus to hear the prayers of the suppliants, so that yet their devotion should not be hindered, nor should they be prevented from coming to venerate her body. The second, third, and fourth days were passed in the same manner, the sky now cloudy, now serene. But on that fourth day, after the Saint had been brought back to her place; the Ducal ministers, by whose command the workmen who had built it, took apart the machine erected in the church, had all things carried back into the monastery: and the ministers of the convent itself, on the 29th of May after a harmless thunderbolt, the following day the 29th, took down the ornaments of the church. Scarcely had the larger parts, which could only be carried through the square and in the open, been received within to us, when suddenly the rain began to fall; as if the Saint had waited, lest anything of her things should be spoiled. Then also with the crash of a great thunder a fiery dart entered the house of Blasius Vestrius, through one of the windows, in that place where many were dining together; and they being consternated indeed, but yet invoking the Saint, it went out without harm through another window. Who recognizing the protection bestowed on them, came at once to give thanks: and then brought the case, expressed on a tablet, and hung it in the chapel, in perpetual memory of the matter.

[147] Moreover together with that thunderbolt fell a most copious rain, a most copious rain fell: but without whirlwind or wind: which when it lasted the whole night and the following day, all cried with one voice, that this grace had been obtained for them by the Saint, so necessary at that time, for averting the dearness of provision which was feared. That very evening the Grand Duke came into our church, to give thanks for the vows heard: and for the same cause the greatest multitude of men flowed together. for which solemn thanks were soon given: The same evening all the Religious, gathered in the chapel of the Saint, chanted the Hymn Te Deum laudamus, with the Collect for Thanksgiving. The same the next day in the morning the Grand Duke wished to be sung with solemn music, in his parochial church of St. Felicitas, at which he also was present. The same morning D. Vicar wished to sacrifice at the altar of the Saint. On the third of June, some urban Sodalities came, and chanted the said Hymn in the chapel of the Saint; and afterward asked, that her sacred veil be offered them to be kissed. On the fifth day of June, an edict went forth of his Most Serene Highness, and on the 5th of June, a supplication was instituted. that all the Clergy and all the Magistrates should assemble in the church, for a solemn thanksgiving: and so again from the Metropolitan to us it was come processionally, the Hymn Te Deum sung through the way, and a Mass of the most holy Trinity by Lord Altoviti celebrated at the greater altar, subjoining to it the Antiphon, Come Spouse of Christ, with the Prayer of the Saint. But it was related to us, that his Most Serene Highness wishing to be certified concerning the single places of his dominion, whether and how much the rain had profited them; through certain men disposed at the single gates ordered all coming from the fields to be examined: and it was known, that no town at all was without the common benefit: but in most so much grew the few grains that were in the ears, that the greatness made up for the defect of number: some also, who without delay gave something to be ground, received most copious flour.

[148] In those days also, in which the body of the Saint stood exposed, Meanwhile on the 27th of May, a foot was cured of a cancer, some very notable graces were obtained from various ones invoking her: and namely from Master John son of Alexius, born 75 years, who for six months suffered a cancer in his right foot about the smallest toe, and the last two months had lain in bed, because the wound had penetrated the whole foot, so that it was open on both sides. D. Anthony Joannioli treated him indeed with great diligence and charity: but the treatment profiting nothing, the sick man had decided to have recourse to the patronage of S. Mary Magdalen, and to visit her. Therefore on the 27th day of May, with great faith and no less labor, he had himself led by his household to our church; where after some time of prayer he suffered a syncope, so that his pulse also failing it was discussed about giving him extreme Unction. But returned to his senses, he heard a voice saying to him twice, Arise. He thought the voice was his wife's: but diligently inquiring, he learned it was not hers: therefore he rose to his feet, and went home without crutches, confessing that he referred the grace to the Saint, and affirming this by a written testimony. Anthony Vincentius Prestoveli also, and a leg eaten away by herpes. in the fifth year from his left leg, full of wounds, suffered most grievous pains, the various medicines which he applied profiting nothing: and when to the torment a fever also came, he could not gain a living for himself and his. He showed therefore the leg itself to D. Calderini Master of Surgeons: who various treatment being applied seemed to profit something, but difficultly, for it was herpes that gnawed the leg. Meanwhile the body of the Saint is exposed, he comes on the second day, asks to be cured and obtains it: for immediately the pains ceased, and returning home and unbinding the bandages, he found all the wounds closed with his great wonder. Immediately therefore he came to the monastery, affirmed the grace done him, and offered a silver leg as a gift. Many other similar things happened at the same time, which for brevity's sake are omitted.

[149] Precious gifts that have been offered, But there have been offered by devout persons several rings, set with diamonds, carbuncles, emeralds; and four jewels composed of diamonds, for the adornment of the sacred body: of silver likewise crucifixes, flower-bearing vessels, and candelabra, of which the two larger are valued at three hundred scudi, a reliquary at one hundred eighty scudi, censers for the adornment of the altar, thirty-two lamps, of which two stood at five hundred scudi each, and one hangs before the exterior altar, the other within the chapel: but the price of all the votive gifts estimated together is believed to ascend to the sum of two thousand four hundred eighty scudi; to say nothing of the chalices, sacrificial vestments, altar palls (one of which offered by an external person, in return for a received grace, stood at fifty scudi) mappae, corporals, albs, all prepared after the Canonization. There was also one who made a marble peristyle, before the chapel where Communion is given, at the expense of two hundred twenty scudi. how many flocked there to use the Sacraments, Great is the number daily of those visiting the sacred Body from dawn even to night, and therefore it is necessary always to have the church open. Many also use the Sacraments with us, especially on the solemnities of the Virgin Mother of God, because on these there is a plenary Indulgence with us; but more, when these or other feasts of precept fall on a Friday, destined to the singular devotion of the Saint herself. For then the number of those communicating is found sometimes to have exceeded three thousand: and the eight Priests then set apart, can scarcely suffice for receiving the Confessions of those running up from every side. how many Priests sacrificed there: The Priests who either out of their own devotion, or by another's command, have sacrificed with us hitherto, are reckoned thirteen thousand, eight hundred seventy-eight: but the number of alms for a Mass to be said directed to us was reckoned forty-nine thousand fifty-five. A certain external Lord also spent six thousand scudi to found a Chaplaincy with us, for a Priest who should be bound daily for the salvation of his soul to celebrate in the chapel, and to assist in the church to honor the Saint: and several others have founded similar Prebends.

[150] But every year, from the towns and villages around the city, several Communities come processionally: and lately also on the 4th day of August 1675, there came captives, whom the galleys of the Most Serene Grand-Duke had redeemed from barbarian servitude. From other cities also, castles, and towns we often see Princely men and titled Lords, for the cause of making or paying a vow, or of seeing the sacred Body, present themselves: which last they most instantly ask to be indulged them. The Most Serene Patrons most frequently come hither, and namely the Grand-Duke every week or oftener: for as often as he goes forth or returns, he renders the office of first and last visitation to the Saint. how Princely men come thither, The Most Serene Grand-Duchess with the Princess often during the year enters the monastery, that she may more closely contemplate and venerate the sacred deposit: she has also had it uncovered for several external Ladies, who testified that they were greatly refreshed and consoled by such a sight. the prayer of 40 hours is performed there, Very many sick moreover, that they may obtain either health or a happy end, send those who should institute before the altar, beneath which the Saint rests, the prayer of forty hours: but the first who gave the example of this devotion for the salvation of his soul, in the year 1669 on the 12th day of June, was D. Canon Burghesius, one of the Poets, with whose verses the Canonization was adorned. Moreover of the Academic exercitations, instituted by various ones, to celebrate the praises of our holy Mother, in this city most cultivated in polite letters, in Latin

or in the Tuscan idiom, the number has not been reckoned: we know only that they were most frequent, on various occasions and from the devotion of the Academicians.

[151] Relics are asked for from every side; Continual and almost daily are the instances of those asking that Relics be lent them, to be carried to the sick, not only from the city, but also from outside. They are asked also to be sent into Spain, France, Germany, Portugal, Poland, Sicily, and (to say nothing of the Italian cities) into Brazil itself and India; and Priests brought from those parts, to celebrate the holy office of the Mass before the holy Body, prayed that Relics of this kind be given them under the certainty of an authentic attestation, to be exposed there for public cult, in chapels and at altars founded or to be founded under her name. But there are so built (as far indeed as we know) outside Florence two churches from the foundations: and at Florence under the same title there has been instituted a Confraternity of pious citizens, and ordered with rules fit for honoring the Saint; which most instantly supplicates, that to it too something be granted, which it may expose to be publicly venerated. But few are the churches in this city or monasteries (and they are very many) which do not have some such thing: and the same we hear of the convents of Monks or Nuns of our order, for which the same Relics are asked almost everywhere in the world. what number of votive offerings and votive wax. The silver votive offerings, and votive tablets, and various instruments of attesting graces asked or received, indicate the kinds and qualities of the graces themselves, and especially three little mattresses, given for a galley preserved in a storm. But silver votive offerings of this kind, offered for the most part by Florentine citizens, are reckoned from the time of the Canonization one thousand two hundred ninety-six. The quantity of wax, Of the miracles 148 after the Canonization, sent for the end that it might burn before the holy Body, especially at the forty hours, through which often each month the votive prayer is instituted, reaches to six thousand eight hundred eighty-four pounds. The graces finally, ascribed to a miracle and legitimately attested, of which notice came to us, and of which we have here given the chief ones described, are reckoned after the Canonization one hundred forty-eight.

[152] Thus far those most Religious Virgins, who collected from the chief nobility of Florence, the foregoing the holy Virgins excerpted, fill the whole city with the sweet odor of their sanctity; and the indefatigable Patron of our studies D. Antonius Magliabechius suggesting, through D. Bernard Benvenuti admonished, what for the complement of this treatise I desired, they themselves wished with their own hand to transcribe that collection, by me rendered into Latin, just as I received it: for what more certain for faith could be hoped, than what they suggest partly experienced in their own persons, partly taught by those most closely joined or most known to them? Let then this Chapter close with the letter, which the Most Reverend Mother Prioress, Sister Evangelista of the Heart of Mary, in her own name and that of all her Nuns, gave in the year 1682, the 17th of April. Let the Divine Goodness be always glorified, because the great and as it were infinite obligations, by which our Monastery professes itself bound to your sacred Religion, and to several Fathers by name, with much testimony of a grateful mind toward the Society of Jesus. long since intent on procuring our spiritual advantage, now receive a great increase, while we understand that your Reverence is occupied in a work, so conducing to the glory of God and the honor of our holy Mother, by describing her Life. Which thing indeed brings to us all the greatest solace and universal jubilation, desiring nothing so greatly, as to see that glorious Saint daily more and more exalted: which most just desire of ours we plainly trust will be fulfilled by your labor, while we consider the conditions of your work, most known and most esteemed throughout the whole world. We rejoice moreover, that by means of the same work, the devout of the Saint herself everywhere to be multiplied, will bring greater fruit from such reading; and therefore we will not omit to direct the service of our humble prayers to this end, that the holy Mother herself may obtain for you from her divine Majesty light and grace, to fulfil perfectly her good pleasure. We know not whether they will satisfy your expectation and desire, those things which our inability and inexperience, with greater faith and affection than elegance of expression, has collected; meanwhile we pray, that if anything else seem of common concern, in which our little work can be useful, you would not be loath to indicate it, we being about to be most prompt to every nod of this kind, and meanwhile humbly entreating your blessing. From our monastery of St. Mary of the Angels, at Florence.

CHAPTER XVI.

The form and fabric of the new Chapel, and the apparatus for the Translation of the Body to be made in the year 1685.

[153] The Author of the primary Life Puccini, about to put an end to its sixth Part in the third year from the death of the Blessed one, The Body once, again, and a third time translated into a more elegant ark, with the exhibition of the incorrupt body, related here by us chap. 3, described the gilded wooden ark, in which the sacred Body then fashioned was placed, to be kept privately within the monastery, until the Roman See should permit it to be exposed to public cult. Meanwhile so often it was necessary to show it to Princely matrons, desiring to honor it; so that, since this could not be done otherwise, than the upper part of the same ark being removed, it did not seem sufficiently provided for the conservation and reverence of so great a pledge in such a case: wherefore counsel was taken of fashioning a crystalline ark, within which closed the Body could be beheld. It placed in it in the year 1624, so remained until 1659, when there was fashioned another ampler and more precious as it is today, wholly transparent: of which, and of the adornment of the altar and chapel it was treated at the end of the second Life num. 240: therefore concerning that matter nothing else remains to be said, than that the transpositions of the holy body, from one into another ark, were always made privately by the Mother Prioress and the Religious, without any intervention of externs.

[154] in the year 1675 an ampler Chapel is fabricated, Thus therefore the precious pledge placed remained in its own chapel (which, among the six lateral chapels on either side on the Gospel side the last toward the head of the church, is adorned with a notable ceiling, representing the happy assumption of the glorious soul into the heavens) it remained, I say, there the holy Body even to the year 1685, when there was now had finished at the head of the church, there where the greater altar had stood, projecting further a new Chapel, such as in the year 1677 Cyrus Ferri the Roman Architect had delineated. For it pleased the Most Serene Grand-Duke, after various ideas formed by various ones, this more beautiful than the rest; and a beginning had been given to the work, the Lords Workmen assisting, the 1st day of July. Concerning this when many things were related by those, who at Rome in the following years had beheld the marbles successively prepared, polished, and put together, and who said that up to twenty thousand ducats had now been spent, and moreover that the price of the whole work would ascend to sixty or seventy thousand; and so magnificent prejudgments they esteemed by no means exaggerated beyond the truth, to whom I had committed the matter to be inspected and estimated there in person; a view of which is here exhibited, by the benefit of Laurence Pazzi, I began to wish, that, as I had received the delineation of the Confession of Narni, to be made public together with the Acts of S. Juvenal on the 3rd of May, by the benefit of the Chapter of Narni; so also it might be allowed to exhibit the figure of so elegant a fabric to the sight of the readers. Which when the Most Illustrious Laurence son of Cosmas de Pazzi understood, by no means sluggish to procure this honor too for his family Saint, he not only took care that a delineation of this kind, from the direction of the Architect himself, should be formed and transmitted; but also for the engraving to be finished liberally offered what seemed about to suffice, worthy that he therefore be commemorated in this place, before many notable men, begotten of the Pazzi stock, which is now seen multiplied into four families.

[155] But you have in this scheme a double view of the new Chapel; one directed toward the altar, such as is set before those entering the church; the other of one of the two sides, with the ground-plan of both parts; in which there is to be seen part of the trace of the railings, by which raised a few feet, as the entrance of the promiscuous crowd is barred so the prospect is not hindered, pleasant even from the very entrance of the church; but always the more agreeable to the eyes, the nearer to one approaching it falls to behold more distinctly all the interior adornment. I received moreover an accurate description of the whole work, divided into seventeen chapters in all, of which these are the titles.

I. The diversity of the marbles, of which the whole work is composed.

II. The enumeration of the adornments, made of gilded brass.

III. The pictures of the holy Chapel itself.

IV. The form and figure of the same.

V. Of the first and second plinth of the bases.

VI. Of the columnar enclosure.

VII. Of the pavement of the chapel.

VIII. Of the beginning of the pavement itself.

IX. Of the square ornament of the pavement.

X. Of the diaphragm intersecting the middle of the pavement.

XI. Of the anterior half of the pavement.

XII. Of the posterior half of the pavement.

XIII. Of the altar of the holy Chapel.

XIV. Of the vault, under which the very incorrupt body of the holy Virgin rests.

XV. Of the holy Body and its ark, and various things pertaining thereto.

XVI. Of the oval window above the altar, and the other vault made for the solemn expositions of the sacred body.

XVII. Of the base and other ornaments of the same oval window.

[156] How great in it the adornment of gilded brass, To wish to transcribe all these things as they are described thus minutely, would be a work of useless labor and wholly tedious: for the things which could not be expressed by the graver in the plate and set before the eyes of the absent, how shall they be set before the understanding by words, destitute of the help of the eyes? It will be enough to excerpt a few and the chief of many. And first I would have it indicated to the reader, that the bases and architraves of the columns, the ribbons, garlands, and all similar adornments, are cast of brass and gilded. Of like metal also are cast and gilded six great plates, of which two square ones adorn the base of the column, attending on both sides the whole middle machine of the altar; four oval ones beautify the space, projecting under the bases of the columns, and embracing the lateral little doors. Of the little doors the right one or on the Gospel side, which is fortified with a gilded grate, gives entrance to the Chapter place of the Religious; where they, never going out of the cloister, receive the sacred habit, pronounce their religious vows, and celebrate the obsequies of their deceased ones: the left, can never be wholly opened, having only a little gilded window, through which to those communicating the sacred Eucharist is given.

[157] Above the former is beheld a notable picture, in which with his excellent brush Luke Jordanus represented the espousal of the Saint with Jesus Christ, sitting on a throne attended by Angels, and putting the ring on her finger, what is the argument of the pictures, SS. Augustine and Catherine of Siena assisting as witnesses. Above the other the same painter exhibited the Mother of God, sitting on the clouds, and offering to the Saint the little one whom she holds in her lap. But larger than these the picture of the altar, from the hand of Cyrus himself, in which the Mother of God assumed to heaven adorns Magdalen's neck with a jeweled collar, from which like a necklace hangs the heart of the only-begotten son of God. For other pictures still to be made there is room left vacant at the bottom, as also the sides of the three great windows.

Of these two from the sides illumine the chapel, the third above the altar lacks light, on account of the building of the Choir raised behind the altar. Likewise of the four oval windows, in the cornice sustaining the round dome, only three transmit light; which the eight windows in the octagonal lantern send down sufficiently copious. The four triangular spaces also, between the four arches sustaining the dome, remain to be adorned with an elegant picture, according to the idea prescribed by the Architect, of which therefore nothing yet can be said. But the plates, which I said above are set of gilded brass in the walls, and of the reliefs: below the columns, at the sides of the little doors and the altar, are now had finished; and are carried round with embossed work, so that the first which meets those entering at the Chapter little door, shows the Saint, receiving from the hand of the most glorious Virgin the veil of purity; another, the same foretelling to the Medicean Cardinal the supreme Pontificate, and a short life in it. From the other side the first plate offers itself, in which the Savior gives to His Beloved the little bundle of myrrh, gathered from the instruments of His Passion; the second, expresses that wonderful eight-day rapture, in which before the Most Holy Trinity, during the Pentecostal Octave, the Saint received the sevenfold grace of the Spirit, as is narrated in her Life. Likewise in that which is beside the altar at the Gospel horn the square plate, the Virgin is seen rapt into ecstasy, at the sight of the Crucified appearing to her, an Angel sustaining her; but at the Epistle horn another, in which to the Saint rapt in like manner the Savior gives His body, to be taken Eucharistically.

[158] what is the form of the altar, Now indeed the altar is so constructed, that raised by five steps it stands out above the pavement of the Chapel; which itself by a double step higher than the floor of the rest of the church, has under it a marble vaulted chapel of so great a height, as is from the lowest floor of the church to the stone of the altar. This chapel, outside the church toward the Choir of the Religious leveled with the floor of the church, lies wholly open; deep, as wide as is the wall of the chapel and the altar adhering to it, and broad according to the measure of this: but within the church it transmits the eyes of the beholders, through a frontal of gilded brass which serves as a pall for the altar, and has behind it the ark of the sacred body, raised at the same height with the steps of the altar, upon a base elegantly sculptured of wood likewise gilded. The same ark, on the days of solemn exposition taken thence with its base, is placed within another vault, in like manner hollowed in the wall above the altar and of marble, so that it corresponds to that oval grate, which in the image you see above the altar, which otherwise is wholly covered by the tabernacle of the Venerable Sacrament, therefore of wooden material, but like marble painted, elaborated, that it may be removed, and a view of the ark be had through the grate on those days, on which (as I said) the body of the Saint is exhibited to all to be beheld. Then indeed the Eucharistic shrine is lifted up between the hands of two Angels, and of the place for solemn exposition. who for the time are wooden, sometime also will be marble or rather silver. And hitherto up to forty thousand ducats have been spent; but what is lacking to the full perfection of the whole work, is hoped from the liberality of persons devoted to the Saint herself, to the greater glory of God and her: for there remain not only the incrustations, both of the dome, cut into eight parts by plastic work, and of the angles open beneath between the arches; but also four great statues of gilded brass, to be placed between the eight columns of both sides; and several other things, which in our plate are not all exhibited; and beyond the idea already conceived perhaps others will be added.

[159] But all things being so far built, the time and day of the solemn translation to be made was determined; for which day the whole church appeared in the manner it is wont yearly most beautifully clothed with tapestries of precious needlework, elaborated by the work of the Nuns, For transferring the Body thither the whole church is notably adorned, through the piers running between the six chapels on either side even to the highest cornice. But the chapels themselves all were likewise covered with hangings of red and yellow silk, perpendicularly and alternately disposed: so that nowhere did the wall appear, but a most beautifully uniform texture. In the same manner from the cupola, so far as it still awaits a picture, in the place of a picture flowed down a red silken cloth, amid the whiteness of the ribs and plastic borders led with so great pleasantness into various figures, white cloth running between, that nothing seemed to be wanting. The same was done to those principal angles, four between the arches sustaining the dome, which we said still stood rough. I say nothing of the most beautiful adornment of the single altars; I say nothing of the branches of golden and silver lilies, above each lateral arch emerging from silver vessels, and flowing down on both sides to the architraves: and the new altar; I say nothing of the musical organ, full of vessels and flowers of the same metal. Before all things the altar ravished the eyes of the beholders, most furnished with larger and smaller silver candelabra, on which were set candles of fitting size each and kindled, giving light as it were of stars disposed into various figures, and especially round the oval grate above the altar, to which crowned with lilies and roses they seemed to carry round an ampler crown of stars. The intercolumniations finally, vacant the four statues still lacking, four great vessels of gilded brass filled, furnished with silver lilies emerging on high.

[160] Upon the steps, leading to the altar, was spread under the feet of those sacrificing a great covering of red silk, and the other things necessary for the Pontifical Mass, skillfully wrought with needlework, and with leaves, flowers, and fruits scattered through the whole field, which the diligent hand of the pious daughters had elaborated; expressed at the four corners as many as it were thirsting harts, who running leaping to the fountain, expressed in the navel of the work, seemed to express the very hearts of the weavers, drawn by the most sweet odor of their mother's virtues to the fountain of living waters, their Spouse. Upon the same covering at the Gospel horn was erected the Archbishop's throne for our Prelate about to perform the Sacred rites: and at the Epistle horn the credence, as they call it, or sacrificial table, are magnificently prepared. furnished with all the furniture for the divine ministry of gold or silver. Thence through both sides seats extended, even to the columnar enclosure, for the Canons and the rest about to minister to the Prelate performing the sacred rites, or otherwise to exhibit their presence. But within the two chapels nearest to the principal Chapel, were erected two spacious platforms, for receiving a double choir of musicians, invited in great number. I say nothing of the sacristy, and all the apparatus of sacred vessels and vestments exposed there, which for the solemn and private Masses to have been so splendid and copious, you will not difficultly conceive, as much as such a feast required; and the number of Priests, which was foreknown would be during the whole time so great, if not greater, than the twelve altars could not successively receive.

[161] The porch also adhering to the church was clothed wholly with cloth, even to the very columns; and over that cloth were drawn cloths of various color, The porch likewise, mixed with fir branches: which cloths on the walls and columns were carried round with such ingenuity, that together with the four living holm-oaks planted before the porch itself, and then more joyfully green, they formed the appearance of topiary work or of a most pleasant garden. But among the leaves and the cloths wandering in various form, were disposed painted tablets, expressing the more illustrious specimens of every kind of miracles, wrought at the invocation of the Saint. Similar cloths from the eaves of the roof even to the capitals of the columns, in festive manner variegated, hung. Similar was the adornment of the vault, projecting from the middle of the porch to the church; whose door that it might more magnificently meet those entering, it pleased to remove the vestibule, being before it, and the entrance of the church. and hindering the prospect of the principal doors. Nor did the adornment of the greater door yield to that apparatus, above which was beheld the Saint painted with golden rays, as if wishing to wish well to those entering; nor less beautiful seemed the two lateral little doors, of which one leads to the parlor of the Nuns, as they call it; the other to the chapel of St. Philip; above which also were hung two great tablets, representing Christ the Savior, here praying in the garden, there the bearer of His cross to Calvary.

CHAPTER XVII.

The Translation of the Body to the new Chapel; and the three-day festivity at it, exposed to popular sight.

[162] For the exposition of the sacred Body in the new chapel, before the oft-mentioned grates, the last day of May had been designated, and the same the fifth day of the week, sacred to the Lord's Ascension; On the 30th of May the Duchess Mother is present with her niece, and for it and the two following days there had been obtained, to kindle more the devotion of the faithful, a plenary Indulgence. But the day before the feast the Most Serene Duchess Mother, as she was always most zealous for augmenting the honor of our Saint, and toward her daughters of a plainly maternal affection, in the morning about the twelfth hour came to the monastery, with her Most Serene niece, and a courtly retinue of matrons and nobles: and entering with the aforesaid matrons and a few girls of the first note, she was received not without mutual congratulation by the Mother Prioress and all the Religious. Then with the same her niece, entering the old chapel, where the sacred deposit still rested, she set herself on her knees before it; and the chest being ordered to be opened, poured out a long prayer. Then with her own hands lifting the byssus, and places a new crown on the Saint. spread over the head and face, she took for herself the old crown, and for it placed on the holy head a new one, sprinkled with gems and valued at four thousand scudi. The Most Serene Grand Duke being then admonished by the Mother Prioress, that it would be that the same day the Most Illustrious and Most Reverend D. Archbishop would come, to give the translation itself to execution; and it seeming the matter would be of public example, and fitting to the honor of the Saint, if he himself exhibited his presence, willingly assented.

[163] There came therefore about the 22nd hour of the day the Archbishop, D. James Anthony Morigia, Toward evening the Archbishop came with the chief of the Clergy, in solemn habit, namely Cardinalitial, granted to the Archbishops of Florence for such functions, with the seven foremost Most Illustrious Canons of his Metropolitan church; namely D. Bartholomew Medici, Provost and Governor of our monastery; D. Abbot Lewis Strozzi, Archdeacon; D. Horace Bardi, Archpriest; Lewis de Verrazzana, Vice-dean; Andrew Quarantesi and Luke Tornaquinci, as future witnesses of this action, all in the habit of their grade, which from ancient use of the Episcopate is theirs. There followed also his three domestic Priests, and also his Chamberlain with two ministers, and the Provost of the Barnabite Fathers of St. Frediano at Pisa; four Priests of the Metropolitan Clergy, with the Rev. D. Hyacinth Marini Master of Ceremonies; and with the Rev. D. Joseph Gerardi, Confessor of the Religious, two other Chaplains of the same, and one Cleric and the Chancellor. In this retinue received by the Prioress and Religious, and proceeding to the old chapel the Archbishop, while he reverently and on bended knee adores the sacred corpse, there came upon them the Most Serene Grand Duke, and also the Most Serene Princes, and the Grand Duke with some Nobles, John Gaston his son, and Francis his brother, with all the Nobles of the court:

of whom the Duke himself led in with him the two Most Illustrious Marquises, Francis Riccardi and Clement Vitelli; but the Princes each one each, likewise Most Illustrious, D. Manfred Macinghi, the Son; D. Count of Elci, the Brother. But there entered likewise the three Most Illustrious Prefects of the Monastic Fabric (they call them Workmen) Prior Francis Mary Covoni, Philip Franceschi, and Count Philip Bentivoglio.

[164] These likewise having entered into the Chapel unbarred by the Archbishop, and having venerated the sacred Body suffumigated by the same, who together with the Religious, the Mother Prioress and certain other Mothers lifted the crystalline lid of the ark; and incense being again offered by the Archbishop, and by the rest an act of devout adoration; the Religious, there assembled with burning tapers, began to intone the hymn proper to the Saint, Sing, beautiful summit of Carmel, etc. Then the Crucifix being borne before with the candlesticks, they walked processionally toward the Choir, each bending her knees before the Saint, and inclining herself profoundly to the Archbishop and the Grand Duke; meanwhile some of the Lords Canons and Priests having received the ark placed it on the bier, carry the ark of the sacred body, spread and adorned for that end. There followed the Religious the Most Illustrious one in the Cope, between two Canons, and after these those who carried the bier; then the other Priests, furnished with burning tapers; and finally the Most Serene Grand Duke, with the Princes and aforenamed Nobles closing the pomp. Now the sacred Virgins had stood at the last seats of the Choir, when having venerated the passing Archbishop with the sacred Body by a profound genuflection, and with an inclination of the head the Grand Duke, they saw the ark placed upon the altar, which within the Choir corresponds to the exterior altar; to be placed upon the interior altar, the Priests ascending thither and placing it upon the gilded base, opposite the oval grate, through which by those standing outside in the church it could be seen. The same applied to the sacred body many prayer-beads reached out by those present, both ecclesiastics and laics, before the lid being placed the ark was closed. Then the Cantors sounded the Antiphon, Come Spouse of Christ, and a Versicle being added the Most Illustrious one subjoined the Prayer, O God lover of Virginity, concluding the same thus lightly changed; and likewise depart. that we who today solemnly make her Translation, may imitate the same in purity and charity. After this, the blessing being given with the Indulgence, advancing to the door of the enclosure, by the Prioress and Mothers set apart awaiting outside the Choir, he was dismissed with a brief thanksgiving; as also the Grand Duke, saying that they had a great example which they should imitate, and asking that they would avert the wrath of almighty God by their prayers, to which he commended both himself and his sons; the Archbishop assisting continually, until all had gone forth outside, at the gate of the enclosure.

[165] Thus was finished the day of the Lord's Ascension, preceding the feast and the last but one of May: [On the 31st on the feast of the Ascension the veil drawn before the ark is drawn back,] and the last and the same also most festive to the people, by reason of the mystery proper to them, gave a beginning to the new solemnity, about to last the whole three days. During which, lest the disordered crowd of those flowing to so pious a spectacle should cause a tumult, the Grand Duke ordered four and four of his guard to assist, before the enclosure of the Chapel, to repel and restrain the inconsiderate rush: and with similar counsel at the heads of the streets, leading toward the Church of the Angels, he wished bars to be placed, to hinder the access of the carriages running together and mutually jostling, on the occasion of which the drivers quarreling (as easily happens) among themselves, some scandal could arise, and disturb the popular devotion. On the very festivity of the Lord's Ascension, about the tenth hour of the day, the Bishop of Pistoia sacrificing before it. the Most Illustrious and Most Reverend D. Gherardo Gherardi, Bishop of Pistoia, sacrificing in the Chapel, the veil which was drawn within over the oval grate was drawn back: and the pious Prelate beheld the incorrupt Body of the Saint his fellow-citizen, to whom he had always professed himself most devoted, and for whose cause he had come: and thanks being given for such a favor, he passed almost the whole forenoon and afternoon time on his knees, in that part of the Chapel whence he could behold it.

[166] Many also of the Canons of the Metropolitan church sacrificed at the same altar during this three days, Many Canons follow him, with great consolation of their soul; and also some of the Canons of St. Lawrence, and likewise some externs of the Colleges of the Canons of Fiesole and Figline; so that excluded by the multitude of noble Priests the Priests of inferior condition could not obtain a place at the same altar, although from the first sunrise even till after noon they awaited that grace, because they had come from afar for this: but if a few were admitted, this was not done except at the greatest instance of certain Lords the Greater Canons, ceding their turns to them out of compassion. Many of the rest, the rest being almost excluded from the Chapel; despairing of access to sacrifice, took surplices, and offered themselves as ministers to those sacrificing; but others, who perchance had obtained passage through the railings from the Guards, otherwise indiscriminately barring all whatsoever, even Priests and Religious of all Orders, had begged passage, were hastily themselves clothed in a surplice, that being believed to pertain to the ministry of the altar, they might have the faculty of contemplating the virginal deposit from a nearer place; and that obtained they departed most contented, after a thousand thanksgivings toward those by whom they had been helped to execute that pious fraud. and very many making Masses through the 12 chapels, But of the Masses, in our church through this three days made out of mere devotion (for of those Priests who received alms the number was greater) this account was had, that the number increasing daily, the first day thirty, the second fifty, the third a hundred and six were reckoned; but universally almost five hundred, no one of the altars ever even for a moment vacant. For the Sacrifices succeeded one another without interruption: at which since first were received those who had first offered themselves, it happened that very many of the foreign Priests coming from afar, seeing they could not be received being forestalled by others, were forced the sacred Body being adored to pass to other nearer churches, and there to satisfy their devotion or undertaken obligation.

[167] with the greatest concourse of people from every side. The influx of people was always great, some coming from three hundred miles: and although great the first day, it was greater the second; but the third so great, that at any hour the most full temple yet did not hold the whole multitude, and those who were in it for too great crowding were almost suffocated. Nay even the atrium and porch, otherwise capable of much people, were filled with those awaiting the opportunity of entering; and the ways which lead hither were almost made impassable; so that the crowds flowing from every side out of singular devotion toward the Saint, and as it were inundating her temple, that of the Psalm could be applied, The stream of the river maketh glad the city of God: the Most High hath sanctified his tabernacle. Yet few were the Sodalities of laics, which came processionally; because not until late was it learned, on what precise day the festivity was to begin, and how long it was to last, the venerable Body being exposed. Hence many and devout complaints of the neighboring peoples, that time had been wanting to them to prepare the pomp, which otherwise they would have sent hither. And since many both inhabitants of the neighborhood and dwellers of the city of Florence had it persuaded, that it would altogether be that at least through the Sunday immediately following the Saint would remain exposed; this was a second cause of complaints, that they saw themselves frustrated of this hope also: to which two causes there was added also a third, that, since the ark stood in an inaccessible place, it did not befall many to behold the same nearer; yet they confessed, that even seen from afar, it had been to them a great consolation.

[168] It was not without mystery, that on the fifth Feria, and that sacred to the Lord's Ascension, On the first day the Archbishop the high Mass, the whole festivity began. For that Feria was very dear to the Saint herself, on account of the memory of the Eucharist instituted on it, of which from infancy she was always most hungry; then because on such a day verging to evening, there began her anguishes and passions, which with the suffering Jesus from the garden of Gethsemane even to the crucifixion she endured: thirdly, because the whole day of the Ascension she was wont, her mind rapt from her senses, to converse with her Spouse yearly in heaven. But on that day Pontifically in the holy Chapel sacrificed, after None finished, our Most Illustrious and Most Reverend Archbishop, four Canons assisting him, under a most excellent symphony of voices and instruments. But the most solemnly chanted Vespers, the Most Illustrious D. Archdeacon performing the Office, there followed a panegyric oration in praise of the Saint, the Archdeacon Vespers, a panegyric following, which R.P. Fr. Albert Salvi, of the Dominican Convent of St. Mark, pronounced. The next day the aforesaid D. Archdeacon, at the same hour and with similar music, performed at the altar, and chanted Vespers; and after these to the people spoke R.P. Fr. Anthony Philip of the Pious Schools of St. Mary de Ricciis. others performed and spoke on the two other days. As much did the third day the Very Rev. P. Fr. Francis Bruschi of Lucca, a Carmelite at St. Mary Major, the Very Illustrious D. Archpriest performing the Office before and after noon. Finally through all those three nights, in which thus raised above the altar and uncovered the ark stood, several Priests and Knights kept vigil at the same, whom it is not needful to recount one by one by name.

[169] Thus indeed those three days were passed most festively, amid continued modulations of hymns and sacred canticles, Toward the end a storm arising, with the universal applause of the people: but ended with great lamentation. For a little before, the veil being drawn behind the grate, the ark was to be withdrawn from the eyes; the devil, as if exulting at the end to be put to the popular devotion, suddenly stirred up so great a storm of winds, lightnings, and thunders, mixed with hail, that the world seemed about to be overturned: when the veil had been drawn over the body, by which whirlwind raging more vehemently through the railings, when almost all the candles as many as burned before them were extinguished in a moment, the curtain was unexpectedly drawn. Then indeed the people, by the very onset of so horrible a storm suddenly enough and more than enough consternated, the sight also being taken away in which they believed themselves preserved from harm, began to lament abundantly, and to invoke the mercy of God with crying out, and to ask also the help of the Saint; and the sighs and cries increased, according to the measure of the air growing more and more horrible. it being drawn back it ceased. Hence the Religious moved to commiseration, thought it fitting to draw back the curtain: and this done immediately the wind and rain ceased, by which within a quarter of an hour the water poured out like rivers had made the streets to flow. Whence through the same, the water quickly slipping away passable, the returning peoples gave thanks to their Saint the deliveress, praising God, in His Saints and in this His most beloved Spouse praiseworthy.

[170] This Translation is appointed to be recalled yearly, Moreover since our Archbishop had received from Rome the faculty, for Translations of holy Bodies to be made in his diocese, of instituting an Office of annual commemoration; he ordered it to be published, that through each year thereafter there should be celebrated on the 31st day of May the Office of the Translation of S. Mary Magdalen de Pazzi, under the rite of a Semidouble through the city and the whole diocese; but under the rite of a Greater Double by the

Religious of her, who that year having that day occupied with the most solemn Office of the Lord's Ascension, transferred this new one to the 8th day of June. But when the same had to be done through the city, many both Canons and other Priests came, for the cause of a Mass of the Translation to be said with us. In the city itself also there were on this occasion printed various praises, both of the Saint herself and of the Most Serene Grand Duke: and praises of the Saint in verse and prose are published. at the instance also of Peter Francis Fraxinetti and Bonaventure de Telia, there were submitted to the press proper Hymns of the Saint, with a salutation, Hail Virgin of Florence, for the increase of popular devotion: and to these the twelve-year-old son of Telia, a young lad of precocious genius, named Francis-Gregory-Pius, added a tribute of very devout affections toward the same Saint, and to the Most Serene Prince of the Florentine youth, John Gaston, with an elegant Latin elegy offered an agreeable gift. Finally in our Sacristy to the Lords coming to it, ecclesiastics and seculars, was distributed a great number of prayers and poems, printed in honor of the Saint at Naples, which were most agreeable to all.

CHAPTER XVIII.

Marvels, preceding and following the festivity already described.

[171] A heavenly odor, often at other times, The divine goodness did not omit on this occasion also to honor our glorious Mother with various prodigies; in narrating which that I may begin from the very place of the monastery, let the first be, that that admirable and plainly heavenly odor, which from the chest although locked is felt again and again to diffuse itself, as often as the pious Mother prepares to bestow some great grace on her daughters, or something singular happens to her honor; and which also is often perceived by the Priests sacrificing and those ministering at the Sacred rites in the chapel and church, and also by the seculars dearer to her on various occasions; that odor, I say, this year 1685, from the feast day the 25th of May even to the last day of the Translation and also afterward, but especially on this occasion perceived by many. grew daily; so that when they set foot on the threshold, about to enter the church, some Magnates testified, that they perceived it greatest and most sweet; and to which none of those could be compared, which from aromas and other naturally sweet-smelling things, even tempered by the perfumer's art, should proceed.

[172] Flour by heating corrupted The wonder of the same prodigy grew, when there became known a preceding one in the monastery concerning healed and multiplied flour; but the matter was thus done. On the 12th day of April the mill had ground ten bushels of grain into flour, for the use of the monastery, to which there still remained over half a bushel of flour, ground from the month of February. But on the 10th day of May Sister Mary Josepha a Lay-Sister, helper of the Sister Storekeeper, entering the flour storeroom, that she might knead the flour received thence into a mass for baking bread, and at the same time see whether anywhere damage existed; while she went round all four troughs, in which the aforesaid provision is kept; in one of them she found the flour wholly heated, boiled, and hardened like cement; so that not being able to move it with a wooden pole, she had to arm her hands with an iron hoe, to empty the trough; which doing an intolerable stench was breathed on her; but what was within being exhausted, she felt the bottom of the same trough so seethe, that she could not stand on it with her feet. and hardened, She inspected the other troughs, but in them found only a slight beginning of corruption at the upper edges of the troughs; except that also that half bushel, of which above, had changed color and taste, its whiteness lost tending into a yellowish redness, as corrupted flour when it has fermented is wont: wherefore for moving this too an iron wedge had to be applied.

[173] healed at the invocation of the Saint, That Sister stood astonished at the unhoped novelty; for although she had diligently watched the provision committed to her care, yet until then she had noted no fault. But while in that juncture of things caught, she implores the help of the Saint; the Storekeeper Sister Mary-Grace coming up, was likewise affected. But the Lay-Sister asking her, to be willing to sprinkle some of the little flour multiplied at the time of the Canonization on the corrupt flour; she excused herself, and ordered, that she to whom God had inspired this remedy, should herself execute it: and presently called another Lay-Sister to her help. She therefore, following the suggestion of the Spirit, sprinkled (as I said) the flour thus corrupted, and five times recited the Our Father and Hail Mary, and signed the same with the image of the Saint, saying; My Saint, heal it, nay even multiply it if it please you. Hence departing, after a little she returned; and saw issuing from the flour a multitude of great and black worms, such as had never been seen either in grain or in flour, and gathered them she carried them outside. But again and presently returning, she saw the rest creep along the wall, and all go out through the window; the worms going out of their own accord. but the flour return to its natural whiteness, and the coagulated little masses dissolve: wherefore thanks being given to the holy Mother she went away, to relate to Sister Grace what had happened, having as witness the Mother, the Chamberlain with two Lay-Sisters. But once before the flour was healed, in bread made before, something of corruption had been observed: but afterward the bread always came forth thence most white and most savory. and is found multiplied; But since the first time a smaller quantity of flour had been put on the kneading-trough, that bread made could be had the same morning; the Sisters returning to the bakery, first felt the fragrance of the miraculous odor diffused through the whole place, then found the mass now kneaded far greater than they had left it.

[174] These things as they were done the D. Governor being taught by the Mother Prioress, brought the matter to the Archbishop; who immediately ordered, that the Sisters, who had handled the flour, as, an examination of the deed being premised, should be examined. There came therefore on the 25th of July the Most Illustrious Provost, Governor of the monastery; and explaining to the Mother Prioress what he bore in command, summoned the Mother Grace, and her helper the Lay-Sister Josepha: and finding their testimonies to be plainly agreeing, he set forth to the Archbishop what he had found. He nevertheless also himself wished to explore all things in person, and on the 25th of August appeared with us; with his Vicar D. Nicholas Castellani and the aforesaid Provost, and also the Most Illustrious D. Luke Tornaquinci and R.D. Joseph Gherardi the Confessor, and his three domestic Priests and the Chancellor; with whom entering the storeroom, he ascended where the flour is wont to be kept, and where it had been healed and multiplied; and the relations of those conscious of the deed being heard and weighed, both the flour itself, the Archbishop also affirmed. and the bread thence made he wished to see (for the Nuns had kept a little for an event of this kind) and all being fully certified of the truth of the deed, a little piece of bread being received, they went away then indeed, because it was evening; but the next day returned; and the two Lay-Sisters, who had seen the miracle, being again heard, and also others who had helped the same in transferring the flour now healed, the Archbishop also betook himself thither; nor did he go forth from the monastery before the Chancellor had authentically written down the deed. Likewise an account was taken with the Chamberlain, that it might be known how great the multiplication had been; and it was said, to the quantity of two bushels; and this very thing was noted in the same writing. The notice of this matter being spread through the monastery, the single ones did not cease to ask something of that flour, to be communicated to devout friends, before all the remaining part was exhausted, which had not yet been converted into the use of the monastery.

[175] Sister Mary of St. Dominic, otherwise Cavalcanti, from the year 1681 had suffered a catarrh, A five-year catarrh, from the head into the throat, very troublesome, not without fever and great pain, even to the following May; when it began to be diminished and to intermit, yet could never be wholly dissipated, the medicines so far profiting nothing, that even the purgatives hurt being rejected by vomiting, and so debilitating the stomach, that the sick woman could not retain even water either pure or distilled. Thus she remained even to the year 1683, the physician of the monastery Doctor Valentini taking no further counsel as in a desperate matter: and thence a total dissolution of the stomach left but the new physician D. Charles Braccii who succeeded him the following year, when he too had decided to purge the same the water of Tettuccio and Ticoncella being applied, nor could avert those vomits, and had heard what had happened to Valentini, did not dare to pursue the begun cure of an evil (as it appeared) dangerous, and now lasting so long now with fever now with other symptoms; nor nature cooperating anything, so that even a little cassia given vehemently afflicted and tormented her. and finally a suffocating swelling, But this last year there came so great a swelling of the stomach, that even the lips were drawn back, nor could Mary feed on food without pain and inconvenience: yet toward evening even outside the stomach a tumor appeared, creeping upward; so that the surgeon Dominic Rubeus said, there was danger, lest the evil penetrating to the very heart should bring death. Through the middle of the body also there appeared a certain kind of girdle, broad about one finger, and impeding respiration so much, that sometimes she could neither speak nor recite the Office; and the flesh seemed to be raised outward; and so the whole winter was passed for her, with much labor and a fever often recurring.

[176] the Saint being often invoked, She was wont, the various feasts of S. Mary Magdalen recurring during the year, to commend herself to her and ask back health; but this she did more specially on the 2nd of April of the year 1685, taking some of the multiplied flour, and anointing herself with the oil of the same Saint; and she believed certainly the coveted grace would be obtained, but in vain. There came then the principal feast on the 25th day of May, on whose Vigil the sick woman was very ill from the swelling of the stomach, swelling with the greatest distress; yet she remitted nothing of confidence of recovering health through the Saint, at length it is wholly taken away. but that very evening again anointed herself with her oil, and through the night kept upon herself one coif, which had been in use while Magdalen lived, commending herself to her from her heart; and so at length she was heard. For in the morning she felt her stomach gradually subside; and continuing the former unction on the ill-affected parts, and applying the said coif, she began step by step to advance to health: and within eight days, which flowed from the aforesaid feast to the Translation, she was delivered from all the inconvenience, borne for so many years, and proceeding (as the physician judged) from a certain visceral indisposition, constricting all the vital parts, nor rightly transmitting anything of nourishment. And yet on the Sunday, following the three days of the Translation, she appeared wholly sound and strong, feeling nothing of any trouble. And she who before could not stand on her feet, now runs to all the exercises of religion without fatigue, and takes the common food with all facility.

[177] A boy, in peril his head injured by a fall, The son of the Most Illustrious and Most Renowned man D. Senator Philip de Verazzana, in the fourth or fifth year of his age, by name Andrew, by chance fell from a certain vehicle

upon a projecting stone, and injured his right temple above the ear: whence when he suffered the greatest pain, fitting remedies were applied, by which the evil seemed to be cured; and for five days he complained nothing greatly. But on the fifth day a most grievous fever seized him; with an intense pain of the head: and erysipelas occupying his whole face, his head swelled in a monstrous manner; so that the swelling also constricted his throat, and for fully eleven days the boy could swallow nothing, but with great labor a few little drops of distilled water or of decocted meat were put into him. commended to the Saint and anointed, The fever was vehement and the heat excessive; wherefore the physicians, though auguring nothing good, on account of the tenderness of his age and the defect of food, twice nevertheless opened a vein for him. Meanwhile the boy's grandmother, D. Lavinia Ruccellari, seeing her grandson in so great danger, who now also had fallen into a lethargy; on the first day of June, Friday and the second day of the Translation, in honor of S. Mary Magdalen received Communion in her church, vowing a silver votive offering for the boy's health, whom she intended to anoint with the oil once miraculously multiplied. After this returning home, finding Andrew in the same state, as she had vowed, she anointed him: but he presently raised his eyes, he is suddenly healed and takes food: and snatching from the hand of his little younger brother a tart began to eat; all wondering at a thing so unhoped in him, whom often asked to eat something they had never been able to induce to it. He then asked bread to be given him, and they brought bread kneaded with egg, meanwhile his head subsides for him and the fever ceases: whom then on Sunday they brought to the Saint, carrying in their hands the votive offering vowed for him; and the whole family gave thanks, for so wonderful a cure, by her intercession obtained by her merits.

[178] This same year, to which also all the following pertain, likewise another is cured of a desperate fever. D. John Baptist Georgii had a little son of fifteen months, whose name was Charles-Mary. He seized by a grave and continual fever with other dangerous symptoms, was judged by two most expert physicians to be beyond hope of cure, on account of the feebleness of his age, and because at the first onset of the fevers he had ceased to suck the breast, and had slipped into somnolence. Not therefore did the mother, D. Catherine Ginetti, lay aside hope; but relying on the merits of S. Mary Magdalen, anointed the infant with her oil which she had by her, reciting meanwhile five times the Our Father and Hail Mary. And lo the boy opened his eyes: and he who for ten continuous days could not suck even a little drop of milk, at the beginning of the eleventh day drew it copiously. Wherefore the parents, gratefully acknowledging whose benefit it was, vowed, that they would have the boy clothed for a whole year in the Carmelite habit; but the mother attested the miraculous event by an authentic attestation.

[179] A Camaldolese Abbot, Toward the end of April, R.P.D. Justus Cavalli, Abbot of the Camaldolese Congregation, in the 68th year of his age, was seized with a most grievous fever, with a pain of the breast so vehement, that within a few days from the disease begun being abandoned by the physicians, by their counsel he received the last Sacraments. But then having recourse to the patronage of S. Mary Magdalen, D. James Bistacchi, Rector of St. Mary in Campuli, being summoned, he asked him, to bring as many Priests as he could find, several Masses being said in honor of the Saint, he is cured, to celebrate Mass in honor of the Saint. Which done, of the two fevers which were wont to recur to him, one that very day ceased; the other also began to decline, after both had lasted him for fifty-two days. But he now enjoys perfect health, and with his own hand wrote an attestation of the benefit received, Doctor Francis Guiduccio attesting for him, who had assisted at the infirmity; and who likewise subscribed his name, acknowledging also himself, he testifies he was healed of a deadly fever: to reckon among the benefits received from the holy Mother his life, by her intercession preserved. But the Father Abbot himself the Translation being performed came in person, to celebrate a Mass in thanksgiving; and whatever has been narrated of him, he delivered confirmed by the writing of his own hand.

[180] likewise a widow, On the fifth of July, Dionora, formerly the wife of Julian Juliantini of Figline, in Castello-Franco above, having obtained a condition with the family of the Baldi, when she had labored for two months with fevers and colic pains without any remedy, received from Florence some of the oil of the lamp burning before the body of the Saint; with which anointing herself, she drove away the fever and pains, and with her own hand affirmed that she acknowledged the grace received from the holy Mother. She then came herself to Florence, to give thanks to her deliveress, having used for her unction cotton, which afterward could not be burned. and again testified the truth of the matter, adding, that although she had forbidden the cotton to be burned, which she had used for the aforesaid unction; yet it was done by the carelessness of the household, that it was put on a lamp for a wick: but when it could not for a long time be kindled, at length it was recognized, that God wished this instrument of His omnipotence to be wholly spared, perhaps about to work several things by means of the same in future times.

[181] On the 24th day of September of this year 1685, R.P. Fr. Joseph Mary Torilerius of Parma, a Carmelite of the Mantuan Congregation, related to us, that on the 8th of December of the year 1680, when he was set in readiness to depart from Parma to Bologna, to exercise the Mastership of Professors in the Convent of St. Lucy, about the ninth hour of the night there came on a most vehement vomiting of blood, which lasted even until morning; when he rose from his bed and went to the Father Prior, before whom the vomiting was renewed for him. Sent back therefore by him to the Chamber, where even after noon, and the whole night until morning, and also the next day, the blood likewise bursting forth the physicians tried to check with various remedies. But the Father having no hope in these, again and again had recourse to S. Mary Magdalen; and at length tasted a little of the flour, it is stopped the flour otherwise miraculously increased being tasted, in the year 1669 at the feast of the Canonization wonderfully multiplied; some Priests assisting him, because every hour he was believed about to expire, prostrate in bed. But it pleased God, that the little flour being taken the evil suddenly ceased, no trace of the febrile heat remaining: which the Lords Doctors, Volpara of Bologna and Marcellus Malpighi, called to his cure, judged should be ascribed to a miracle: but he was so far attenuated in strength, that he presented the image of a breathing corpse. Then the Father Prior being summoned the sick man asked him, and presently a vow being made the sick man is restored to his former strength. that with his leave he might bind himself by a vow, of going on foot to Florence to visit the body of his curer, and of fasting for one year on bread and water every Wednesday. Which when the Prior had assented, and he had done it; he was immediately delivered from all trouble, and no other remedy thereafter being applied he went on to enjoy entire health. But because the same physicians denied the faculty of undertaking a journey on foot, he was forced until now to defer his vow for five years: after which; and after the most recent Translation of the body being made, on the aforesaid day he came hither, to profess the grace received from the Saint, and to perform the sacred rites at her altar; and he left a testimony of the power wrought in him written out with his own hand.

[182] With what faith these were dictated: Thus far, written by the Religious in the very year 1685, the Relation, and transmitted to me through the then Most Reverend Prioress of the monastery Frances Teresia; to whom as the same spirit with the preceding Prioress, fervent for the honor of the holy Mother, so the same not without reason was given the surname of the Heart of Mary. To her about to render due thanks, these last three Chapters, to the double Life, and a commentary otherwise sufficiently prolix of itself concerning the posthumous glory of the Saint, I therefore the more willingly adjoined, that from so many and so prolix treatises concerning this one Saint, all of which I myself translated from the Italian and wrote out with my own hand, the Carmelite Order may understand, how never sparing I shall be, in adorning the Acts of its Saints, and with what mind so prolixly concerning the Saint it was here treated. as often as I shall be able to collect them from monuments of fitting antiquity and authority. For what my Master Henschenius long since professed, I too profess and shall always profess, that there is no difficulty for me, in more prolixly adorning the new Saints of the Carmelite institute (who would that hundred and hundred more were added to the calendar of the Church) at however great an expense of cost, time, and labor; only of the old ones, inscribed by a certain, doubtful, or no right (which can be demonstrated to us at least), let no one compel me to say anything more, than reason permits, the plan of our work once instituted and everywhere approved, to be set forth by one and the same style, as far as can be done.