Bona the Virgin

ON ST. BONA THE VIRGIN, DEVOTED TO THE ORDER OF CANONS REGULAR.

AT PISA IN TUSCANY.

A.D. MCCVII.

PRELIMINARY COMMENTARY.

On the year and day of death and cult, the body now kept among the Poor Clares, the Acts most faithfully written.

Bona the Virgin, at Pisa in Tuscany (B.)

BY THE AUTHOR G. H.

Pisa, an Archiepiscopal city of Tuscany and a University, once of its own right and a powerful Republic, now subject to the Grand Duke of Tuscany, is distant from Florence the Ducal Seat toward the sea XL Italian miles, equally as that one conspicuous by the Arno washing it. It has among other Patrons St. Bona the Virgin, who born there, educated, and after a life there most holily passed dead, buried, and by illustrious miracles in life and after death famous shone forth. But born about the year of Christ MCLVI, still ten years old by divine inspiration she is assumed as a Devotee and Sister by the Prior and Brothers of St. Martin of the Order of Canons Regular of St. Augustine, and after very many pilgrimages into the Holy Land, and to Rome to the thresholds of the Apostles, and also to St. James in Galicia most piously made; to Christ her Spouse, the body being left on earth, she flew in the year MCCVIII, as below in the Acts, number 55, is read. But because it is a common custom for the Pisans to anticipate the beginning of the year by nine months, as we have often noted elsewhere, therefore here is to be understood the year MCCVII. There too is added, that there was, when she died, the third day of departing May, that is the third day before the end of May, which is the XXIX day of the same month. This is confirmed in the Appendix added below, where in the Translation of the body made in the year for the Pisans MCCCLXIV, is said to have been found a leaden tablet, with this inscription. She died on 29 May. In the year of the Lord's Incarnation MCCVIII, on the IV Kalends of June, the venerable in fact and name Bona, Devotee of this Church and Minister, rests. Behold the day IV Kalends of June is the same, which above the third day of departing May, and falls on this XXIX of May.

[2] The writing, witness of the said Translation, was made in the very year MCCCLXIV, on the XIV day of April, which perhaps was the very day of the Translation itself. it is wrongly referred to 24 April by Ferrari, Meanwhile, as if that were the day of death, and indeed not the XIV, but the XXIV, Ferrari takes upon himself to treat of it in the Catalogue of the Saints of Italy at the said XXIV of April, with some elogium, in which toward the end he has this: At length worn out with labors, praying and psalming, glad she migrated to her Spouse, on the VIII Kalends of May, in the year of Salvation MCCVIII, after death glittering with many miracles: which again he repeats in the general Catalogue afterward published, the Pisan monuments being alleged and the book of Silvano Razzi on the Saints of Tuscany. But here he accurately agrees with the Acts themselves, which he translated into the Italian language, and on page 270 writes this: in the year of the Lord one thousand two hundred eight, on the third day after her return, which was the third of departing May, the cultivator of the Trinity, the burden of the body being left, went to the Lord. Which below, number 55, are thus expressed: In the year of the Lord one thousand two hundred eight, on the third day after the return, which was the third of departing May, the cultivator of the Trinity, the burden of the body being left, migrated to the Lord. Meanwhile many have followed the erring Ferrari. Abraham Bzovius in the Annals at the year 1208, number 8, writes this: On the eighth Kalends of May of this year to the heavenly beatitude departed St. Bona, the Pisan Virgin: and then, a compendium of her life being related taken from Ferrari, Bzovius, this at the end from the same he added; From the MS. codex of the Church of Pisa. Ferdinando Ughelli, volume 3 of the Italia sacra, the death of Ubaldo Archbishop of Pisa being related, column 494, toward the end adds this: Which Ubaldo being Prelate, on the VIII Kalends of May to heaven flew Bl. Bona the Pisan Virgin, Ughelli: after death glittering with many miracles, about the year of Christ MCCVIII. Ferrari in the Catalogue of Saints and the Pisan monuments.

[3] Arthur du Monstier ascribed the same to his Franciscan Martyrology, on the said XXIV of April; At Pisa in Tuscany Bl. Bona the Virgin: and in the Notes, She flourished, he says, she is also wrongly ascribed to the Franciscans, about the first beginnings of the nascent Order in the year 1218, or 1228, but not in the year 1208, unless, the letters being changed, it be read In the year 1280. She is mentioned by Ferrari in the Catalogue of Saints on this day, and in the new Topography to the Roman Martyrology under the word Pisa, by Silvano Razzi on the Saints of Tuscany, by Brautius in the Poetic Martyrology. But could not Arthur also read this Annotation of Ferrari? I wonder that this Virgin is by some reckoned among the Nuns of the Minors, since at the time, in which she lived, the Order of the Minors did not exist. But soon after her death the Order began, and in the year MCCXI St. Francis left at Pisa two of his Companions, who should lay the foundations of a convent offered by the citizens and care for the structure: as at the said year writes Wadding, number 25. The occasion seems taken from this, afterward into the church where the body was led, that the aforesaid church, long after the Life was written, came into the power of the Friars Minor: who the old church being destroyed, building a new and ampler one in the year MCCCLXIV, translated the body itself of St. Bona to its new altar also; as is plain from the public Instrument drawn up thereon, which below will be given in the Appendix. Yet there were when the Life was written Franciscans at Pisa, as is established from number 72, And not only they, but also Preachers, of whom some in numbers 57 and 58 are said to have been freed from their infirmities. Gerard de Frachet in the Lives of the Brothers of the Order of Preachers, written by command of Humbert V the General, book 1, chapter 2, prefixes the title, That there the Order of Preachers was by many foreseen and foretold, which prophesied the Order of Preachers would come. where the third foresight is thus narrated. In the Pisan city there was a certain most devout woman, of whom it is reported, that whole in mind and body she was by Christ the Lord betrothed with a ring, and the ring in a certain monastery near Pisa with devotion is kept. She by the Lucchese and Pisans was called St. Bona. She indeed among the many things, which she predicted, said this Order of Preachers was to come, as those testified who heard it from her. Thus there: which I would fear lest they ought to be understood of her girdle, of which mention is made in the Life, numbers 10 and 16, and which then, number 49, transformed into a Cross she herself gave to the church of St. James del Poggio, constructed by herself outside the city: but this scruple the Lessons of the Life remove, of which the first in several places could not be read, the letters of a whole page being corrupted, yet this toward the end somehow exhibited; In the desert where she completed a forty-days' fast, and in the Jerusalemite places… performing… with a golden ring… he espoused her; and the circlet of St. Bona, iron, which she wore against her flesh, placing it where his cross on mount Calvary had been… he sanctified. A spousal ring given her by Christ. The Ring therefore is different from the Circlet, and there remains only the wish of knowing, whether and where it survives: but it can be believed given her in the cavern of mount Quarantena, when she there kept Lent; where Christ, as is said in the Life, number 14, calling her at once daughter and spouse, constituted her mother of many spiritual sons whom He showed her, of whom more there.

[4] The Acts themselves, on which the whole faith of the said things depends, we received from the ancient Pisan monuments in the year of the Lord MDCLXV, The Acts are given from MSS. by the care of Valerio Chimentelli, Professor in the University of Pisa: in which then holding the first Chair of Civil law

Francesco Maria Ceffini, Knight of St. Stephen, suggested moreover some things to be produced in the Appendix. But those Acts were written a little later, when St. Bona was openly venerated as a Saint (yet with no Papal Canonization, so far at least as is known, preceding) and had dedicated to her an altar in the Church of St. Martin, and under it her sacred body deposited; the Pisans celebrating her feast with solemn veneration, with a Vigil and cessation from servile works, and also reciting a proper Office concerning her, which has been transmitted to us also. There is distant from the Pisan city ten Italian miles the city of Lucca, written when she had a cult, in which also to public veneration in a certain church her image exposed the Acts, number 63, confirm. Mention also is made in the Acts, number 74, of the year MCCXLIX, in which someone neglecting to celebrate the feast of St. Bona, was punished by pain of the hand, and his servant by a like affliction in the feet, who, a vow being emitted of celebrating the feast while he lived, obtained health; but seven years being past wavering in his purpose, that he should continue, he was admonished. That year therefore was MCCLVI, after which the said Acts were written. So also, number 36, a little boy of one year by St. Bona, about the year 1257, while she lived, by a kiss and the sign of the Cross healed, is said still to have survived a man of about fifty years, when the author wrote the Life. Which things being collated with each other, it seems this was done about the year MCCLVII, almost fifty years having elapsed from her death.

[5] She indeed still living, Dom Paul, a Canon Regular, had intended to collect in writing the miracles which she wrought, but was prohibited by her, number 47, she asserting that this was afterward to be done by another, to whom God Himself will reveal, that he may do what that one proposed to do. The Author of the Life therefore is not Paul, which under doubt Razzi indicates: but another; who although he nowhere indicates that the Saint was seen or known to him, yet seems to have had all things from those who familiarly knew her. So number 8, Dom Ciconia, and certain pious men, saw and afterward related, that the image of Christ inclined itself wholly to Bl. Bona, in which often eyewitnesses are alleged. and with extended hand blessed her. So number 10, Bonacursius Boschettus, a companion in pilgrimage, saw with his own eyes St. Bona with the ass and boy fall into the water of a river running impetuously, but neither in limbs nor garments wet pass through, and the boy after her draw, and so that work was spread abroad. So number 28, the image of Christ, given by this one to St. Bona, still persevered in the church of St. James. Besides, numbers 40 and 44, Mark a Presbyter of holy life, most familiar with St. Bona, what he had known of her, revealed to Gerard the Presbyter; likewise to the Guardian, who related to the writer of this work, still surviving when he wrote. Nay the pits impressed by the hand of Christ, brought by St. Bona, on the crown of the said Mark, several beheld with their own eyes and handled with their hands, who still survived. At length, number 53, the boy related his sins revealed to him by St. Bona, and that burial should not be given him at St. James, to Gerard the Presbyter, and he by living voice to the writer. And number 71, Henry freed from an incurable abscess, when the author wrote, was alive and whole. More to collect there is no mind, but we add from the Office the proper Prayer, that by those who shall implore her patronage it can be recited: O God, who didst show Blessed Bona, by the singular love of Thy son Jesus Christ toward her, pleasing to Him; grant to us sinners, by her merits to be cleansed from sin, and to come happily to Thy joys. Prayer. Through the same Lord etc.

THE LIFE

By a writer of nearly the same age, received from the mouth of eyewitnesses.

From a very old MS. codex of the Church of Pisa.

Bona the Virgin, at Pisa in Tuscany (B.)

BHL Number: 1389, 1390

FROM A MS. OF NEARLY THE SAME AGE.

PROLOGUE.

The good God, the Creator and Bestower of all good things, so willed all things, by this very thing that they were from Him, to be good, that among them by an ampler participation of goodness certain ones should exist better. Pre-chosen by God, Of whose innumerable multitude a certain better Virgin, Bona in fact and name, by His gratuitous gift He made such, that of her that Davidic saying can deservedly be said; God chose her, and pre-chose her from many, namely into His own service. For her Creator God wishing concerning her, to show and expand the nature of His goodness, poured forth on her manifold gifts of graces most abundantly and infused them. For nature is said by Bl. Dionysius the Areopagite to be diffusive of itself. Which in her very name is sufficiently evidently shown, while she had Bona as her proper name, which is sufficiently common to all others. By which also by a certain consequence of necessity she is made and shown gracious to all, who suffused with divine grace is deservedly to be venerated by all and loved. For all things desire the good, as a certain Wise man says. Which in her most openly was fulfilled the Saint, who not only by those seeing her, but even by those placed far off, and hearing of her, was straightway loved; Grace is diffused, he says, not only in the interior things, but also in your lips, O St. Bona: therefore the Lord rendered you blessed to all. Of this holy Virgin the birth, conversation, and death, and also certain miracles, indications of her sanctity, with truth preceding and ever accompanying, I have undertaken to describe: trusting, that she herself by her most holy prayers and merits will obtain the grace of completing it. Bona appeared in fact and name.

OLD DIVISION.

After this Prologue, begins the Legend of holy Bona the Virgin, of the Pisan city, and first of her nativity; and so by short Chapters the rest of the Life is distinguished, whose titles it pleases here consequently to subjoin, that it may be whole for us to introduce a new partition more apt for us, according to the numbers to be noted subsequently.

2. That her nativity was at Paris revealed to John the Presbyter, and she herself commended to him.

3. The likeness of her nativity to the rising of the sun.

4. Of her progress, and the precept given her by Christ, and the holy first beginnings of her life.

5. Of the second revelation made to John the Presbyter concerning her.

6. How by the precept of Christ she bought and put on a hair-shirt.

7. That a picture of the image of Christ inclined itself to her, and blessed her.

8. How Christ appeared to her, and by His insufflation she was filled with the Holy Spirit, and accustomed to His presence.

9. How still a girl, with the will of the Lord, by the Prior and Brothers of St. Martin received as a Sister, and she herself profited in devotion.

10. How Christ asked her of her mother, and led her beyond the sea.

11. How her father and brother wished to take her beyond the sea, and how she fled and hid.

12. How after nine months beyond the sea, she directed herself to a certain holy Hermit, and visited the sacred places.

13. That she kept the Quarantena where Jesus Christ: and of the sons promised and given her, and of the toleration of sufferings by her.

14. How she returned to the Hermit, by whom she was admonished to return to Pisa; what befell her on the aforesaid way.

15. What concerning the iron girdle, with which she was girt, Christ wrought on Calvary.

16. Of adversities on the way, and of her patience, and how she returned to Pisa.

17. How by the precept of Christ she visited the thresholds of Bl. James, and on her return promised the building of the church of St. James del Poggio, and did it.

18. Of the commendation of her pilgrimages, and the miracles there shown.

19. How she crossed the water not wetted, and freed a boy clinging to her.

20. Another like, but greater.

21. How on the way of St. James she healed a Pilgrim by reproving him, and converted a robber by preaching.

22. That she knew at Rome the thought of Lady Gaitana, of carrying her head to Pisa.

23. How after the likeness of Bl. Peter she healed a crippled boy in his church at Rome.

24. How by Christ she was carried beyond the Arno, and by Him and Bl. Mary and St. Peter going to Rome was accompanied.

25. Of the miracles wrought by her, not on any journey, but in her life.

26. How through her Dom Paul was sent to St. James del Poggio.

27. How to certain Clerics singing Christ appeared to her, most sweetly singing.

28. Of the icon, which Christ gave her, and she the church of St. James.

29. How that image spoke to her, and to her the form of the Trinity was shown.

30. Of the bread, presented by Bl. James at St. James del Poggio, and by the same to holy Bona.

31. How to St. James del Poggio she went and flew invisible, and led the Monks unseen.

32. Of the freeing of Brother Thomas, by the holy wine, from a fever.

33. Of the healing of a certain girl.

34. How Christ, on account of Bl. Bona and with her, appeared to a certain girl, and foretold her the end of her life.

35. Of the healing of a wound of the head in a boy of one year.

36. Of the gift of prophecy and of knowing the secrets of hearts, which St. Bona excellently had.

37. How she foretold the peril of a certain ship, and of the men existing in it; and so it came to pass.

38. How she foretold the coming of three women, bringing her dates, and the mind of one of them.

39. What concerning a lamp happened to the man of God Presbyter Mark.

40. Certain praiseworthy things concerning the said Presbyter Mark.

41. How she knew that on account of a nocturnal pollution Presbyter Mark refused to sing Mass, and reproved him for it.

42. How she foretold to Presbyter Mark the coming of a certain woman, and what concerning her she enjoined.

43. How she freed the man of God Presbyter Mark from an infirmity of the head, and foretold him the end of his life.

44. How she reproved and convicted a certain woman, saying her St. Gregory.

45. How she foretold that a certain boy would die within nine days, and so it came to pass.

46. How she knew and revealed the purpose of Dom Paul, of writing her marvelous deeds.

47. Of the change of her countenance, and how she freed the Monks from scandal.

48. Of the marvelous formation of a Cross from the iron girdle, which the Saint in her life carried against her flesh.

49. Of the virtue of that Cross.

50. Of those things which happened about the Saint's passage:

and first of her last journey to St. James, which in the space of one hour she marvelously accomplished.

51. Of the black horse, and the striking of the boy James, and his marvelous healing.

52. Of the revelation, which she made to the same James about the place of her burial.

53. How she remained at St. James del Poggio, and thence to Pisa was marvelously carried.

54. Of the happy passage of St. Bona, and of her burial.

55. Of the miracles shown after the Saint's decease.

56. Miracles done about religious persons.

Of the sudden healing of a certain Monk, existing in the Curia.

How she healed Brother Rebaldus of the Order of Preachers, who had detracted from her, from a most grave infirmity.

57. How she freed the same from an intolerable pain of the tooth.

How she freed the Provincial Prior of the Friars Preachers, for four years a quartan-sufferer.

58. Of the miracles perpetrated about Lay Persons, in which as far as possible the order of time is observed.

59. Of a certain man thrown from a horse, and by the Saint a third time restored.

How she freed a ship with four galleys from imminent shipwreck.

60. Of another ship, and two galleys likewise freed.

Of a certain ship, in the port of Acre, marvelously by the Saint defended from breaking.

How in the ship upon a Cross she appeared, and freed the ship and the men from peril.

61. How St. Bona is the patroness of seafarers.

How in the appearance of a physician she restored the broken arm of a certain noble woman.

62. Of a boy of nine months, cured of a mortal infirmity.

63. Of a boy, suddenly freed from fevers, of whom the physicians despaired.

64. Of a woman, healed from a most strong infirmity.

65. How she defended from death a girl falling.

66. Of the healing of a girl, who lay crippled seven years.

67. How she hindered certain mortal enemies, that they should not slay one another.

68. That she freed a boy, of whom the physicians despaired, from the disease of the stone.

69. Of the healing of a fractured boy.

70. Of a girl suffocated by the rubbing of the gums.

71. Of the healing of an incurable abscess.

72. How a woman, who had given herself to the devil, she admonished and taught to escape his power.

72. Of a war-horse, suddenly freed from a most grave infirmity.

73. Of the healing of the hand of a certain one, and the feet of another, unwilling to observe her feast.

74. Of the freeing of a woman, for three days tortured by a miscarriage.

76. How she freed a certain one from the bonds of adversaries.

77. Of a little jug, turned without effusion of oil.

78. Of a youth nearly lifeless, freed.

CHAPTER I.

Chaste education, familiar conversation with Christ. The Jerusalemite journey.

[2] Therefore St. Bona was born in the Pisan city, in the part which is called Chincitha, near the river Arno, in the parish of St. Martin, Born at Pisa, the father Bernard, the mother Berta, of the Order of St. Augustine: in whose church of St. Martin up to today serve God Canons Regular. Her father by nation a Pisan, was Bernard by name; but her mother of Corsica, was called Berta: from whose matrimonial union was born St. Bona, as a certain most precious pearl. Her father, his wife and daughter at the same time, when she was only three years old, leaving, set out beyond the sea, nor returned to them any further.

[3] The nativity of this Virgin to a certain Presbyter, John by name, but Musellino by nation, studying at Paris, is commended by an Angel to John the Presbyter: was divinely revealed by an Angel; that even her very first beginnings, after the manner of certain privileged Saints, might not lack Angelic service. For there appeared to the said Presbyter the Angel of the Lord, saying to him: A certain girl is born in the Pisan city, whom the Lord wishes to be recommended to you: whence executing the divine will, go to Pisa, and there from the Prior and Brothers of St. Martin you shall ask to be received as a Canon Regular: and being made a Canon, you shall also cause that soul to be received by the same as a Devotee and Sister. Behold how greatly Christ wished to exalt this holy Bona about her first beginnings: granting her a privilege of custody like His Mother: for thus hanging on the cross He recommended the virgin Mother to John the virgin Apostle: so presiding in heaven the virgin St. Bona, whom, as below will be said, He wished and made to be a mother, He recommended to John, a most honest and chaste Presbyter.

[4] she shines like the sun: Thus this Virgin as a certain sun with miraculous splendor enters the world, by her holy examples, and through her divinely shown miracles, as by most resplendent rays, about to illustrate the Pisan city, nay rather to adorn the whole Church, so that that saying of the Wise man about her seems near: As the sun rising to the world in the highest things of God, so is the hope of a good woman to the adornment of her house. Eccles. 26:2

[5] But the girl being born, as a tree planted divinely in an affluence of graces, profited in age and grace: and that even tender and little she might not be void of fruit, the Lord Jesus Christ appeared to her, when she was seven years old, and was lying with her mother after the manner of little ones; commanding her, that with no person, nor even with her own mother, she should be joined in bed: which she all her life-time devoutly obeying fulfilled. Moreover mattresses, linens, and coverlets she did not use, as if she now abhorred the delights of the flesh: she is commanded by Christ to sleep alone: but on a little bed of straw or stubble reclined her tender limbs; to the child Christ in this the little one herself rendering the like, who for the instruction of all and salvation was reclined in the manger upon hay. By fastings also and abstinence even at that time she afflicted her body so much; that in every week three days she fasted on bread and water. Let the bearded men of our time blush, who not, I say, three days, nor on bread and water, but even one day in the week are burdened to fast. and she instituted her life rigidly. Useless wandering also she avoided, at home staying in body and heart, that there the more purely, the more secretly, she might pray to the Lord. These and like things in the beginning of her ways the holy Virgin imposed on herself, as the foundations of her life, accustoming herself in these little, from which she would not depart living; as if she had now read that Proverb of Solomon, A youth according to his way, even when he shall grow old will not depart from it. Prov. 22:6

[6] In these holy and to God acceptable first beginnings the Virgin had passed some time, To John now a Canon Regular and the aforesaid John the Presbyter, according to the Angelic command, had now come from Paris to Pisa, and at St. Martin had been made a Canon Regular; where serving under the Rule of Augustine, he was acceptable to God, and gracious to men; and leading a life full of virtues, by the merit and virtue of continued perseverance, he obtained a happy end on earth, and in heaven the glorious fruit of his good works. To him on a certain morning, the Matin lauds being finished, according to custom insisting on private prayers, appeared the Angel of the Lord, saying to him: The girl, admonished again by the Angel, who clad in mean things will come to you this morning, she is the one whom I recommended to you at Paris and is called Bona. When therefore the girl Bona, divinely as is believed admonished, in the morning as the Angel had foretold, had come to John the Presbyter, he says to her: What do you wish, daughter? She, with prudence at the same time and simplicity answering, says: I wish to be at the precepts of God and yours. To whom conforming his answer to her answer, and she admonished comes: and trembling to enjoin anything to so great a Virgin without condign deliberation, he said to her: What God commands you, that do: and to me, when it shall please Him, you shall return. Prayer therefore being made she returned home.

[7] And behold, on a certain day there appeared to her visibly the Lord Jesus Christ, commanding her, that she should procure for herself a hair-shirt. Who when as a girl, Christ commanding she buys a hair-shirt, she answered that she had not its price; Christ says to her: Spin only on silk, whence you may earn two denarii. And when again trembling she weighed, that she could not find it for so small a price; the Lord comforting her, said to her: On the bridge you will find a certain merchant, from whom when you shall ask it, for those two denarii he will give it to you. Two denarii therefore gained by spinning, when on a certain day by the precept of her mother she went to the market to buy herbs, that the divine precept might be totally fulfilled, she bought also the hair-shirt, which a certain merchant on the bridge, as the Lord had foretold, for those two denarii gave her. She, formed by divine instruction, straightway in its middle made an opening for a hood; and, in the manner of a hood hanging before and behind, and under her garments she put it on: putting it under her other garments, returned home to her mother. Behold with what garments Christ wished His Spouse, with which she also gladly clad proceed. Let them have, who wish and can, garments delicate and various, sometimes from the inheritance of orphans and the sweat of widows procured, made with much vanity, adorned from the dung of worms, finally by their amplitude and length ponderous: our Virgin Bona, admonished by salutary precepts, and formed by divine institution, goes clad in a hair-shirt, that having a memorial of death before the eyes of body and mind, she might not sin.

[8] But how the heavenly Spouse of this His such spouse was jealous, nay rather a venerator, He straightway showed. For when she returned home from the market thus clad, it happened that before the doors of the church ^c of the holy Sepulchre she passed, over which, on the North side of the church, is painted the image of the Lord Jesus Christ. To which when, as one devout to divine and sacred things, signing herself after the manner of the faithful, she had with reverence inclined her head, adoring Christ in it; Christ in the image saluted by her blesses her. the same image, in turn inclining itself wholly to Bl. Bona, with extended hand blessed her: which Dom Ciconia, and certain pious men sitting outside openly saw, and afterward related. But when with such an over-garment hood she had returned home to her mother; the mother seeing this, devoutly praised her thence with certain other women.

[9] Another time also, when still very young by the precept of her mother she had gone to the market, by the same with the Mother of God and St. James appearing before the aforesaid church of the holy sepulchre she was passing. Outside which because she had now obtained a divine gift, trusting in an ampler one, for the sake of praying she entered the same church. And behold to her devoutly and instantly praying, there appeared beside the chancels the Lord Jesus Christ, with His Mother glorious and ever Virgin Mary, and the two other Marys her Sisters, and also with Bl. James the Apostle, whose thresholds in Galicia, which are visited by the men of the whole world. She, stupefied by the greatness of the vision and the glory of the things seen, because she was not yet accustomed to such things, fled: whom Bl. James following, comforting her, said to her: Daughter, fear not, for

He who has deigned to appear to you is the Lord Jesus Christ, and He breathing on her she receives the Holy Spirit, with His blessed Mother, and her two Sisters. She, confidence being conceived from the words of the Apostle, returned to the chancels. Then Christ laying His most holy hand on her head, said to her: Open your mouth. Which when she had done, Christ breathing three times into her mouth, said to her: Receive the Holy Spirit; and straightway St. Bona was so filled with that Spirit, that thereafter in her countenance, words, and gestures the grace of that Spirit abounded. And because by the mediation of Bl. James the Apostle she had obtained so great a grace, she conceived from then a special devotion to him, and kept it uninterrupted at all times. and is often visited by him: Who rendering her the like; was most frequently her companion, with her standing, going, and speaking, in the appearance of a hoary Pilgrim. The Lord Jesus Christ Himself also from then began to be so familiar and known to her, that He appeared to her all her life-time. Accustomed now to His apparition and presence, with Him she familiarly spoke, walked, and stood, as one man is wont with another.

[10] But Blessed Bona, made ten years old, in prayer it was said to her, that she should go to John the Presbyter, that he should cause her to be received by the Prior and Brothers of St. Martin as a Devotee and Sister: which by them, the said John the Presbyter mediating, was with much devotion fulfilled. at ten years she is assumed as a devotee, For age could not prejudice a revelation and heavenly gift, that on account of defect of age she should not be admitted as a Sister, on whom divinely such gifts had already been conferred, and that she should become a Sister a revelation made. And because, as a poor person, she had not whence to clothe herself after the manner of the Sisters; the often-said Presbyter John, to whom she had now been several times recommended by an Angel, gave her his cope for making a mantle; in the division of garments imitating Blessed Martin, girt with an iron girdle, in whose church he served the Lord. But made a Sister, daily she became more devout to God, harsher to herself, and more merciful to the needy; profiting in merits with God, and growing in fame with men. An iron girdle also from that time beneath against her flesh in her pilgrimages too she continually carried, until near the term of her life by the precept of Christ she laid it aside: she dwells near the church of St. Martin, about which girdle the Lord wrought several great things, as from what follows will appear. Nor did she now stay with her mother in her own house; but laboring with her own hands what would suffice for her frugality, and whence she might succor the poor, she lived in a certain house near the church of St. Martin; that, bound to divine obeisances, she might be near to the place of prayer, and to him to whom she had been divinely commended.

[11] But when she had attained the thirteenth year, and on a certain day her mother had come to her; in the 13th year of her age by Christ there appeared to them in the appearance of pilgrims the Lord Jesus Christ, with the aforesaid company; and Christ said to the mother of St. Bona: We pilgrims from the transmarine parts announce to you, concerning your husband Bernard, that he is alive, and there prosperously stays. And we wish, that this his and your daughter you deliver to us, that we may lead her to him beyond the sea. She, by the one speaking outwardly, inwardly inclined to consent, forthwith with liberality answered: Because you seem good pilgrims to me, I grant her to you, as you ask, and humbly recommend her: yet who these were she wholly was ignorant; St. Bona is led off on pilgrimage: knowing them well, as most familiar to her: whence she straightway followed them setting out without any trembling; Lady Gaitana accompanying her, and a certain girl named Massaia: who were the inseparable companions of this whole pilgrimage; yet these pilgrims, and what concerning her was divinely done, they wholly were ignorant.

[12] She sails into the Holy Land. These therefore sailing, concerning St. Bona beyond the sea public fame came, that namely the daughter of Lord Bernard, whom of a Corsican wife he begot, was coming; her Angel spreading this for her testing, as is related. But her father therefore grieved over this fame, because long before he had matrimonially joined to himself at Pisa Berta the mother of St. Bona, in the transmarine parts he had had a certain Lady very noble as wife, of whom also he had begotten three sons; one of whom then was Patriarch of Jerusalem, another was Master of the Temple, the third of the Hospital. Who together with the Father grieved, and especially the Patriarch, that this one would come there, whom they heard from the father born of a Corsican mother: reckoning this to their reproach, because Corsican women are there held in contempt, and they attended more to the nobility of the flesh, than the fellowship of the soul. where lest she be taken by the father and brothers The ship therefore arriving, for taking St. Bona the father came to the ship, and the Patriarch through messengers labored greatly. But others speaking with her and seeing her, by these she could neither be seen, nor heard. The Holy Spirit also revealing she fled by night with her companions, passing through wooded and rough places. And it seemed to St. Bona while she fled, that after her ran a multitude of men, Take her, Take her, redoubling with a cry. fleeing she hides in a pit: But they were demons, envying her progress. Fleeing therefore she cast herself into a certain pit, that she might hide.

[13] And when she stayed in it, to a certain holy Hermit, Ubaldo by name, who in the neighboring parts for thirty years enclosed in a cell had served God, it was revealed from heaven, that he should send for that young girl, who in that pit lay hid, and that he should cause her to be led to him. she is led to Ubaldo the Hermit: Which through a certain man of God, his brother, the Hermit obedient to God fulfilled. When therefore she being led had come to him, since neither had before any knowledge of the other, by their proper names they saluted one another, seeing each other with great joy. To that Hermit's counsels and precepts St. Bona directed herself in those parts for nine months. In which time the sacred places, in which the Lord procured the salvation of all, and also the river Jordan, she visits the holy places: where the Lord was baptized, with her two companions she most devoutly visited; in the places, where the feet of the Lord stood, fixing kisses, and for the kindly sacrament, in each place wrought, with tears there rendering to the Lord pious and devout thanks.

[14] But when the sacred Lent had come, she in a certain cavern, She keeps Lent in a cavern: in the same place in which also Christ, observed it with much abstinence. Which being completed, there appeared to her there the Lord Jesus Christ, with the same with whom He had appeared to her at Pisa, and said to her: Daughter, it is necessary that you have sons; that you who are my daughter and at the same time spouse, on account of me and for me may be made also a mother. She conscious to herself of the purpose of preserving virginity perpetually, the name of sons and mother being heard, imitating Blessed Mary, with a certain fear answered: And how shall I have sons? Christ said to her: Fear not, for not of carnal, but of spiritual ones I said to you. And leading her out of the aforesaid cavern, He showed her upon a certain lofty mountain many little ones, she is constituted mother of spiritual sons whiter than snow, brighter than milk: and said to her: Those will be your sons, who all out of reverence for you incline to you their heads and hands to the ground: in indication of which thing He put a ring on her finger, constituting her of the aforesaid sons spouse and at the same time mother. Those sons we can deservedly take, who in all subsequent time by her most holy merits, salutary admonitions, assiduous prayers, glorious examples, evident miracles, were, either by conversion from evil, acquired for the Lord; or by preservation in good, nourished; or by promotion to better, afterward to be directed by her: educated: of whose numerous multitude several at St. Michael de Orticaria, and at St. James del Poggio, were and are sons. But Blessed Bona, confidence being conceived from these things, said to Christ: All infirmities, which can befall men and beasts, I wish for You and such sons to sustain. Christ answered her: And I receive this promise, as you have said. Which promise by her and in her was fulfilled in deed in the subsequent time, one infirmity for some space of time in her lasting, and another succeeding. Whence also she can not incongruously be called a Martyr, because she failed in no suffering, who was ready to tolerate even others.

[15] There too Christ commanded her, that returning to the said Hermit, what he should say to her she should fulfill; assigning her an Angel, who should accompany her on the way. She fulfilling the Lord's precept, returned to that Hermit, admonished about the return, joyful at her return, and with him for a space of seven days she stayed. Who a divine revelation being made to him, said to her: It is the will of God, that you return to Pisa, yet many adversities will befall you on the way: for into the hands of the Saracens you will come, and you will be wounded, and incarcerated by them.

[16] When she, obeying God even through His servant, had begun the journey for the return with her companions; Christ leading, accompanied by the accustomed companions, they came to Calvary. Where the Lord said to St. Bona: Give me the girdle, she visits Mount Calvary girt with iron. with which you are girt. She conscious to herself of the concealment of the iron girdle, as if even the Lord Himself were ignorant of this, offered Him the woolen girdle, with which above she was girt. But the Lord betraying to glory, what the Saint hid for caution, straightway that girdle was loosed, and fell to the ground at her feet. Which Christ taking up, put it in that hole, where once the wood of the salutiferous Cross was fixed. And afterward girding Himself with it, He returned it to the Saint. She reckoning it for the rest more precious, and keeping it more dearly, was again girt with it.

[17] But that the truth of the words of the servant of God, and the patience of St. Bona might be proved; all things foretold by him concerning her were so veraciously fulfilled, that from the Saracens, after the likeness of Christ, in her side she received a wound, on whose account she vomited blood through her mouth at diverse times as long as she lived. taken by the Saracens she is wounded: Fevers also at almost all times she suffered. All which, a woman of virtue, clad in the armor of God, for love of the Spouse and of her sons she most patiently tolerated. Whence also the fever, her companion, with joy as it were in play she called. Furthermore Lady Gaitana and her companion did not abandon her even in prison,

but were her inseparable companions and diligently served as her attendants. But certain Pisan merchants and citizens hearing that St. Bona was detained in prison, redeemed her from the Saracens by a price given, and led her with her companions to a ship. Returned to Pisa she leads a heavenly life; Who at length returned together to Pisa: and she herself entered the house dear to her, in which made a Sister she had begun to dwell. Where while she was not on pilgrimage, she observed many Lents in strict abstinence and rigorous and continued silence, content with pulse for food, and water for drink. There too, as far as possibility permitted, in assiduous reading, intent on meditation, given to prayer, suspended in contemplation, she led a heavenly life on earth. And when now, by the odor of her virtues and fame, to her flowed together a multitude of men of diverse sexes, morals, states, conditions, and wills; to all she exhibited a glad face: although, as has been said, she suffered almost continual fevers; and all she received with abundant affection, and as the apothecary's shop of the heavenly physician, a gracious woman, and benignly instructs many. offered to each suitable medicines; so that of so great a multitude she suffered none to depart from her, without an antidote of consolation or edification. Whence that house, the workshop of these and other spiritual works of hers, truly was made the house and gate of heaven: in which not only the holy Angels descended to visit her, but also the very Holy of Holies most frequently came, with His Mother the Lady of Angels.

ANNOTATIONS.

e. About the year 1169.

CHAPTER II.

Her various pilgrimages, and the miracles done in them.

[18] After some time from her return Christ appeared to her, accompanied by the accustomed company, and said to her: Having made pilgrimage to St. James, I wish you to visit the thresholds of this Bl. James in Spain, who has now several times visited you with me. She with devotion obeying, undertook the journey, and completed it. But returning, when she had come to a certain place outside Pisa on the North side at the space of one mile about the setting of the sun, where in a certain little straw cottage a certain old woman dwelt, she turned aside to her with her companion St. James, who inquired for the sake of lodging, and for what cause she stayed there. She said it was of her will; to construct some church there, although whence she might do this she had not. St. Bona answered: If you wish to construct that church to the honor and name of Bl. James, this old man (showing him with her hand) loves Bl. James greatly, and all necessary things we will minister to you. She giving consent, St. Bona together with Bl. James designated the whole disposition of the walls of the church; on her return she constructs the church of St. James del Poggio: then in subsequent times stretching a helping hand, until that church, which today is called St. James del Poggio, and the necessary houses were completed. Which place from then, by the devotion and work of St. Bona while she lived, and after she was dead, on account of reverence for her, in goods grew and grows. But morning being made the Saint returned home, there in affliction of the flesh, in mercies to the needy, in compassion to the wretched and afflicted, in psalmody and prayer almost continual, and in other works leading her life.

[19] But among her other holy and to God acceptable works, amid her pilgrimaging she is famous for miracles pilgrimage was frequent. For nine times the thresholds of Bl. James, and often of Bl. Peter, and of St. Angelo, content with a little food, and always girt with the iron girdle, she visited. But how acceptable to God her pilgrimages were, the Lord Himself deigned, to the praise of His Saint, and to the admonition of the faithful, to declare, both by accompanying her with Bl. James, and by showing several and various miracles, about her or through her, in those pilgrimages. Which although they were wrought at diverse times, all however together for the commendation of pilgrimages, in her and in other faithful, are deservedly to be coupled.

[20] fallen into a river, she emerges with dry garments, When on a certain occasion St. Bona visited the thresholds of Bl. James in Galicia; she came to a certain river with other pilgrims, which indeed by the bridge, on account of its swelling, no one could cross. There were there with asses boys, transporting pilgrims for a price. When therefore Bl. Bona, wishing to pursue the begun journey, a price given had mounted one for the crossing, and behind her on the same ass carrying a boy, was crossing the river; the ass stumbling, into the impetuously running water the ass, the boy, and she herself together fell. But St. Bona, wet neither in limbs nor garments, crossed through; the boy pertinaciously retaining her clothes, drawing him after her upon the water. Then men, thinking the boy full of water, were planning to suspend him by the feet, and draws the boy out with her, and make him vomit the water. Which the boy perceiving, Do not, he said; for I am not full of water, as you believe, but I have enjoyed unspeakable grace, and am suffused with immense delight, as long as I was in the water with this glorious Lady. The men hearing these things, and seeing her and her things suffused with no moisture at all, surrounded her with admiration, gazing at her insatiably. She seeing the multitude, on this account flowing together to her from everywhere, fled. Behold in one and the same deed the Virgin of Christ offers us a salutary example, of fleeing human praise and glory, and follows her Christ, companion and master on the way. Yet through Bonacursus Boscettus, a witness who had been present. who was her neighbor in the house, and then a companion in pilgrimage, and who with his own eyes saw these things, the work of the Lord, to the edification of men, the honor of the holy Virgin, and the glory of God, was spread abroad. So that it is true, that if we be silent of the glorious things concerning us, others will publish them, and as far as the manner of a shadow glory follows the one fleeing.

[21] By the command of Christ she crosses a ruined bridge: Something similar, in another pilgrimage to the same place, the Lord wrought concerning her. For walking she came to a certain river, whose bridge was so ruined, that no one of the pilgrims, who had assembled there about a thousand, could or dared to cross by it. Then the Lord Jesus, who was with the accustomed companions with Bl. Bona, in the pilgrim appearance unknown to the other pilgrims, said to her: Cross by the bridge with hands ever raised to heaven. When she had begun the crossing, by all it was cried to her: Do not attempt it, Lady, for without doubt you will be submerged. She, secure of the power of the One commanding, confidently while all the pilgrims with fear beheld, crossed through. and by her prayer obtains a crossing for the others, And straightway an innumerable multitude of Saints, adorned with Episcopal mitres, into that river in bodily appearance descended: whom yet no one of the pilgrims saw, only one excepted, to whom by a special privilege, for the testimony and spreading abroad of the miracle, was divinely granted this grace of seeing them. But when St. Bona had crossed the bridge and river unhurt; Christ, who had likewise crossed with her unseen, said to her: Call to you all the pilgrims, standing on the other side of the river, for none of them will perish, if until they have crossed you keep your hands raised. She did, as He said, and so all the pilgrims unhurt by her prayers crossed. But that pilgrim, who knew the miracle, after Bl. Bona panting ran. The other pilgrims therefore say to him: Why do you run thus, brother? What is the matter with you? To whom he answered; Did you not just now observe a divine miracle? And they, what? And the pilgrim to them: Did you not see five pilgrims, and therefore bidden to hide herself, first with that Lady marvelously crossing, and who descended to her into the water? Saints are those and she also a Saint. That pilgrim repeating these and like things, and after St. Bona crying and running, the Lord Jesus Christ said to St. Bona: Hide in a little house, lest the pilgrim, who saw the miracle, find you. Whom the Saint as gladly, as profitably obeyed. And when nonetheless that pilgrim persisted in running and crying, he found a certain man sewing clothes in a certain villa beside the way: and thinking, that there St. Bona with her companions had crossed, he asked him; Did you see a certain Lady, with two male pilgrims and three women crossing? And as a sign he expressed their garments, and figures and statures. The cobbler wondering, that he thus panting and running sought; began everywhere to attend diligently, whether he might see them, and her. And behold by the given signs, but chiefly by grace infused into him for this, recognizing those five pilgrims and the Lady, not yet understanding that they were Christ and the Saints, he saw them enter the house of a certain host. And thinking them good pilgrims, he ran to the host, saying to him: You would greatly rejoice, if you knew those, who are in your house. And the cobbler turning to one of those five, and nonetheless recognized by one, who was Bl. James, said to him: Make me to be blessed by that Lady: for her proper name he did not know. The Apostle says to him: Take her hat, and when we shall go out departing, that she bless you you shall ask of her. He did as he said. She not denying the blessing, but deferring to the Apostle, said to Bl. James: Sign you him. He says: Not

I, but you. She therefore humbly obeying blessed him. Furthermore that blessing straightway kindled him with so great a fervor of spirit, that after the manner of the Apostles, all things being left and the household unsaluted, he followed Bl. Bona and her companions, forgetful of all earthly things. Whom when Bl. James had several times admonished about returning, and he nonetheless pertinaciously adhered to them, saying; Because Christ is with you, I will not depart from you; at length the Lord Jesus Christ Himself likewise admonished him, that he should return. Who a blessing being received from Him returned indeed, but with sadness and grief: and being on the way of returning home, seized with fevers he fell asleep in Christ: whose death and salvation the Lord straightway revealed to Bl. Bona. by her blessing she obtains for him a happy death. From this miracle this Saint evidently appears compared to Moses the servant of the Lord, not only in the frequent apparition and familiar divine colloquy, but also in the virtuous elevation of the hands. And likewise, if you the hearer and I the reader attend, we are admonished, of fleeing human favor and glory, of honor mutually to be paid, and that to the Saints reverence and obedience are to be paid.

[22] Another time and occasion, while she again visited the thresholds of Bl. James, how free, effective, and salutary her reproof was, and she herself a knower of secrets, A Pilgrim gravely injured by a robber by what happened was shown. For a certain pilgrim, on that journey separated by some space from the others, fell upon a certain robber: who said to the pilgrim: Draw out your money, and give it to me. He not giving it, but suppliantly entreating that he should not take it from him, the robber said again to him: Give me what you have, otherwise I will do to you what I had resolved not further to do to any pilgrim: for by a divine nod seized he had resolved indeed to spoil, but not to kill pilgrims. When therefore the Jacobipeta by no means exhibited the money to the robber, the robber with drawn sword struck him in the left breast so, she admonishes about sins, that as if dead he fell upon the ground. Then Bl. Bona, going by the same way, a revelation being made to her understood the whole matter; and hastily approaching, cried from afar to the fleeing robber; Do not flee, but await me a little. Who wishing to flee, but not able, near the pilgrim immovable and trembling waited. To whom the Saint approaching, saw the Jacobipeta lying half-alive: and rebuking him said to him: and heals him by the sign of the Cross: Wretch, what kind of pilgrimage were you making? For two mortal sins you knowingly kept silent, when you received a superficial penance: whence, if you had thus died, without doubt you would have gone into eternal punishment. Furthermore touching his wound with her holy fingers, the virtuous name of the Trinity being invoked, she impressed on him the sign of the salutiferous Cross: which straightway was so consolidated, as if no blow had ever been made there, and he himself whole and strong rose. And when she had caused his money to be restored to him by the robber; St. Bona enjoined him, that he should confess those two sins, to the first Priest who should meet him. But turning to the robber, she sharply rebuked him for the perpetrated crime, recalling the torments prepared for such men. He being seized by the voice of virtue, the Saint joining an admonition to the rebuke; Have mercy, she said, on your soul, that it perish not forever. And these things being said and done St. Bona proceeds on her journey: but that robber converted by divine grace, and for the converted robber she builds a cell. and allured by the sight of the Saint and the sweetness of her words, through the whole journey followed Blessed Bona, until they came to Bonithi-podium: where through her a cell was made for the robber, in which he from then for all the time of his life faithfully served the Lord, and finished his life in peace. Behold how evidently it appears, that our holy Bona was not a forgetful hearer of the divine words, but a doer of works; while imitating the Evangelical Samaritan, both to the pilgrim and to the robber she poured wine and oil, rebuking the former of the wound of his putrid mind, and mercifully healing him from the wound of the body: and the latter likewise reproving of the atrocity of the perpetrated crime, and converting him by gently admonishing to penance.

[23] In her pilgrimages also to St. Peter her virtue and divine grace was not wanting: Sick at Rome, she reveals her companion's thought: for in the last of the quarantenas, which at Rome with much abstinence and devotion she performed, she was so gravely sick, that Lady Gaitana, her devotee and companion, despairing of her life, planned to cut off her head, and bring it to Pisa. To her thinking such things Bl. Bona, as if waking from a heavy sleep, said: Prepare us food, Lady, that we may be able to complete our pilgrimage: for my head you will not carry to Pisa, as you have thought, but I myself will carry it. She wondering at the revelation, prepared food as she had said, and together they undertook the journey of returning.

[24] at the church of St. Peter she heals a crippled boy. Yet before they withdrew from Rome, they entered the church of Bl. Peter for the sake of prayer; at whose church doors a crippled boy for the sake of asking alms was placed. Blessed Bona therefore with her companions, prayer being completed, the church going out, the languishing one according to custom from them asked alms. St. Bona, abounding more than the rest in the affection of compassion, said to him; That my master Bl. Peter, by devotion to whom I came to this city, and visited this oratory, I may follow in word and deed; silver and gold I have not, but this little vessel of wine (showing the little barrel of her pilgrimage) which by God's grace and virtue I can, this to you imitating him I grant. In the name of Jesus Christ rise, and drink. Who forthwith rose whole, and from that little vessel drank. But she pursuing her journey with her companions, returned to Pisa with good prosperity. And in that miracle she so evidently followed Bl. Peter the Apostle, that this seems not to be judged like that, but rather the same repeated. Nor let it seem wonderful to anyone of so great a conformity to him, since going to his thresholds, she more frequently used his company.

[25] For when according to custom at a certain time she wished to visit the thresholds of that Bl. Peter the Apostle, About to go to Rome she takes a boy as companion, from the Prior of St. Martin and John the Presbyter, her procurator and at the same time guardian, she asked license of going. Who, license being granted, inquired with whom she would go. She said, that Guido and Guida would go with her, and Peter. Furthermore Guido and Guida, she named Christ the Lord and the Mother, as she herself afterward set forth being asked. And indeed very properly, since they were her Rectors and Leaders, and the ducal one is commonly called Guida. Yet the youth James, who had most frequently accompanied her, she asked of the Prior, that he should accompany her a little beyond St. Michael de Orticaria, where in a certain meadow by the aforesaid three she asserted she was awaited. This being granted her, when very early at dawn they proceeded toward the river Arno; with whom across the Arno, that James said to her: How shall we cross, Lady? She answered: We shall find Guido, who will transport us in his little boat. And when they had come to the bank of the river; she said to James; Call, call, Guido. Who when he had cried, O ser Guido; straightway he answered, Who is it? And James to him: A certain Lady, who wishes to cross the river. And Guido subjoined: Is it she, who is partly Pisan, partly Corsican? For Blessed Bona, which at the beginning of this work we have said, of a Pisan father and Corsican mother was born: and therefore Christ most familiar to her, with her and of her as it were in play, said things of this kind out of much familiarity. But St. Bona said to James: transported by Christ, Answer, that it is she. Which when he had said; Guido answered: If it is she, I will transport her gladly. By Guido's little boat therefore transported, when at the very rising of day they had come to the meadow, in which the Saint said she was awaited; James looking round on every side, saw no one present. And reckoning the opportunity of accompanying her up to Rome to be granted him, alone he said to holy Bona; Thanks to God, that those, of whom you had spoken, are not present, and I will come with you. To whom she answered: Behind this hedge look, for here they ought without doubt to await me. And when he had diligently looked, and seen no one; made more cheerful, again he said to her: Behold they are not, and I will come with you. She again said to him: Turn yourself, and look round on every side. And when turning himself he looked, he sees three pilgrims come out of the hedge. And he said: Behold here they are. And she: Those are, she said, Guido, and Guida, and Peter, whom I said would come with me. Furthermore James, attending to one of these, namely Guido, young in age and beautiful in appearance, she found him with the Mother and St. Peter as companions, and suspecting something sinister on account of the excessive love by which he was held toward the Saint, said to the Saint: I do not wish you to go with these, lest perchance on the way violence be inflicted on you by some one of them. Then those three and St. Bona likewise smiling, of whom Christ kissing the boy, said to him: Let her come securely with us, for no evil or violence will we inflict on her. And he: I will not allow it, he said, unless this one, who is the more beautiful among you, showing Guido, give me peace, as a sign and pledge of this your promise. Then Guida turning to Guido said to him: Although he has asked a great thing, yet do for him, son, what he asks. Guido therefore James, in sign of peace and covenant, having kissed, gave him two roots of ginger; fills him with an odor of wondrous sweetness: saying, that one to Presbyter John, the other to Presbyter Mark on his behalf they should carry. But James himself straightway, by that kiss, was filled with so great an odor of sweetness, as if in his body were gathered all the aromatics of the world: so that that sweetness untried, was to him a full security of the promise. After these things they set out with the Saint, and to St. Martin James returned: and before the doors of the church he found John the Presbyter, to whom all these things had now been revealed, awaiting. And seeing James he said to him: whom he transfers by a kiss to John the Presbyter. A good mouth you have kissed today. Come hither, my son, and give me the kiss of peace, and the root of ginger sent to me. He did, as he said: and straightway after the kiss, that odor of sweetness going forth from him, wholly entered into John the Presbyter himself: but with the root of ginger touching his mouth and eyes, he kept it for Relics. But Presbyter Mark ate his root.

ANNOTATIONS.

CHAPTER III.

Various miracles wrought at Pisa.

[26] But St. Bona, not only being on pilgrimages, but also dwelling at home, At home also she is famous for miracles: was strong in sanctity of life. And that the sanctity of her life might be proved by the testimony of miracles, the virtue of the divine power was ever present to her for healing the sick, and (as it was expedient) perpetrating diverse miracles. Of whose numerous multitude certain ones here as it were for the sake of example are subjoined, which through her still living in the flesh the Lord wrought: from which how powerful she was with God, and how compassionate to her neighbors, evidently appears.

[27] When now the church of St. James del Poggio was, by the help of that Bl. James and St. Bona, as she had promised, consummated; that being constructed by divine counsel, it might not lack the divine Office; and Bl. James, its designer and maker, might there have due veneration; the Monks of St. Michael de Orticaria, who by the will of St. Bona had obtained that church, A monk chosen by herself began to treat of sending a Presbyter there. And at length in this prudently and in common they consented, that he of the Monks, whom St. Bona should have willed, should go there to stay. To whom when Abbot Simeon had on that account come, she answered: The Lord Jesus Christ wills, that Dom Paul go, there to serve St. James. And through that Abbot, after the likeness of the strong woman, sending the girdle to the Canaanite, that is to Dom Paul, changing him from his own will by reverence for the Saint, to St. James del Poggio to stay, she said, that the next morning Paul should undertake the journey to her, that he should come to speak to her. When therefore the Abbot had reported all things to the Monks, Dom Paul answering, said: Lady Bona has thought best of me, that to St. James I should come about to drink vinegar. Nevertheless consenting to the will of St. Bona, morning being made he undertook the journey, going to her, as she had commanded through the Abbot. Whose hand she out of reverence for the Order wished to kiss, but he refusing she could not. St. Bona therefore said to him, she frees him from the fear of penury to be endured there. knowing his mind and words; Go, for you will not drink vinegar, as you fear, but of good wine you will have sufficiently. For Bl. James told me, that he wishes to be your friend and brother, nay he wishes to have you for Lord. Who departed, and served that church.

[28] To the said church on the feast of St. James seven Pisan Clerics, the best singers, came. And when there with modulated voices they had sung; the singing finished they began, pricked with compunction, of the passing of all things, except the service of God, from the passing of that singing itself, to think. And at length, that at St. Michael de Orticaria in common they should serve the Lord, Certain Clerics devoutly singing by an oath they bound themselves to one another. The next day three of them returning to the same church, and having seen from afar in it Lady Bona, with a certain devout woman and girl; said to one another: Let us sing to the Lord, that Lady Bona may be delighted in His singing. And while singing that Responsory, which begins, In the sight of the Angels, they had come to the doors of the church; they sang there more attentively and sweetly. While they sang there appeared upon the altar of St. James the Lord Jesus Christ, with the twelve Apostles, with them there most sweetly singing. Which yet no one could see or hear, except St. Bona and that girl: who also therefore terrified, cried to her mother: for with the pure and simple her speech and singing. The singers' singing finished, Dom Paul said to Bl. Bona: These Clerics sang marvelously. Bl. Bona, preferring better things to good, answered: Their singing in comparison of that, she sees on the altar Christ and the Apostles singing more sweetly: which meanwhile I heard, was the singing of asses. At which Dom Paul wondering, said to her: And what singing did you hear? To whom she answered: Because those singers sang from devotion, they pleased Christ the Lord: and therefore He with His twelve Apostles appeared visibly on the altar, and there most sweetly while the singers were singing chanted. In this deed in Bl. Bona blessed Cecilia is presented to us, except that a greater gift of grace appears, that the Lord to her, than that she to the Lord chanted.

[29] an image of His own received from Him, In the same church when on a certain occasion according to custom she familiarly spoke with Christ, holy Bona said to Him; I would wish to have from You an icon, which would contain Your expressed similitude; that through it a memorial and seal of You holding in the arms of body and heart, I may oftener be consoled in it. He straightway bestowed on her one, which she afterward gave to the church of St. James, in which it had been given her, and in it up to today perseveres.

[30] Before the same icon when on a certain occasion in the same church St. Bona given to prayer stayed; that image with St. Bona, as it had frequently been wont, spoke. Which seeing a certain spiritual woman, she grows pale at the glory of the Trinity seen in it. being with her there, was made pale as ashes. But Bl. Bona, as having contemplated more subtly and attentively, was made pale enough, so that to her as to His own spouse fits that of the Spouse; I am black, but beautiful. That woman crying out to Dom Paul, that he should come to see marvels; he came: and while he beholds Bl. Bona most pale, turning his gaze to that image, he saw it, as if incarnate and swollen, and from it as it were scintillating rays of the sun. Cant. 1:4 And while inquiring he insisted on the cause of her paleness, at length the Saint said to him: There appeared to me in the most resplendent form the Trinity, whose glory and splendor I could not endure. By this indeed to her that Epithalamic saying fits evidently; Do not consider me that I am dusky, because the sun has discolored me, who by His roundness, splendor, and heat expresses the Trinity. Cant. 1:6

[31] bread given to St. James by the cellarer she receives from him. Wishing also Bl. James to augment toward his said church the devotion of St. Bona, and toward St. Bona herself the reverence of men, to the often-said church he came in the appearance of an old pilgrim, and from the Cellarer asked alms. He saying that he had not denarii, asked of him whether he wished bread. And Bl. James answering, that he would gladly take bread, the Cellarer delivered him one bread. Which straightway at Pisa to his St. Bona Bl. James presented and gave, saying: This your Monks delivered to me, who at my church and yours of the Poggio stay. A little after that Cellarer coming to St. Bona, then accompanied by several; St. Bona said to him: Lately to you came a most excellent pilgrim, and you did well in bestowing on him bread. and she shows it to him, At which he wondering of the singularity of one pilgrim and praises, since almost innumerable pilgrims pass thence; St. Bona added: That pilgrim was Bl. James; and to me he brought the bread, which you gave him. In sign and faith of which she produced that bread, asking whether he knew it. Who recognizing the bread most certainly, wondered the more at these things heard. When of that bread from St. Bona, those who were present, asked, she would not give it to them. But to give she refused not from tenacity, whose hand was quite stretched out, and who had her palms ever extended to the poor: but of that bread she thought I know not what mystical thing. Perhaps also she understood there to be some person there, unworthy to eat and receive of that bread: whence if she had then given it to all, against the Evangelical precept, she would give what is holy to dogs, but to others to give of it she refuses. and would set pearls before swine. Furthermore if giving to some she should deny to someone, she would necessarily have generated a sinister suspicion of him in the minds of others. That therefore she might at once avoid sin and scandal, the most prudent Virgin refused to give of that bread to anyone.

[32] She leads the Monks with her invisible, There was sometime a contentious disputation among the Monks of St. Michael de Orticaria, which of them ought to be sent to the impending feast of St. James del Poggio, so that up to the Vigil of the said feast no one went. But Bl. Bona not wishing their discord to be published into the scandal of the people, and the church of her St. James, on its feast especially, not to have necessary ministers; to St. Michael on the very Vigil of the festivity she came, and in the church stood in the midst of them. And that she might fulfill that, for whose cause she had come, she said to them: Is there any of you, who wishes to go to St. James? They excusing themselves from going, lest of them men should speak, because the hour was now late, and because the road was full of the multitude of those going there; St. Bona said to them again: And if by no one you should be seen would you come? Which heard hoping to see some miracle, straightway a sufficient number with her undertook the journey. And going, through the whole way, by no one of so great a multitude likewise going were they seen. But when thus invisibly walking, they had come to a certain broad plain; that miracle might grow upon miracle, and they obey the Saint in all things, she says to them: Do you wish to see how to St. James I walk, when I wish? They answered that they greatly desired this. And straightway while they beheld she was raised from the earth, and she raised passes along the way: and through a bow-shot in the air, as an arrow, passed. And when they beheld her thus going, by running they followed her, feeling no hindrance from the multitude of those going. Behold through this Saint the deed of Christ repeated for us, while as He through the example of a little one led the elated disciples to the way of humility; so this one recalled the discordant Monks by the exhibition of a miracle to concord. By the spirit also of Elisha she was strong, except that it seems greater to make others see invisible things or unseen, than to make others not seeing see things seen by others.

And lest the spirit of any of her companions be believed to have been wanting, in holy Habakkuk let us contemplate his motion through the air.

[33] Brother Thomas at St. James del Poggio being sick, on account of fevers abstained from wine. Who the wine, she drives away a fever, of which the Saint had tasted, drinking in part, by her merits straightway sweating escaped.

[34] But behold one of the days, Dom Paul, Abbot of St. Michael de Guanio of the Lucca diocese, sitting with holy Bona in her house, a certain girl carrying a board fell; and was so gravely dashed upon the marble, that half-alive, she was believed never able to live. By devout women therefore, who from other miracles already knew the sanctity of St. Bona and her power in such things, the young girl was lifted into the Saint's house, and set before her, that she might succor the girl set in the article of death. She from abundance of humility and reverence of sex and order, said to the Abbot: Sign that young girl. He wholly refusing, Bl. Bona, over the afflicted bearing pious bowels, she heals one gravely hurt by a touch: gently touched the young girl, saying; What is the matter with you, daughter? What is the matter with you? She, healed by the virtue of the voice, first sighed a little; and opening her eyes, as if she had been roused from sleep, answered: I have nothing wrong: and straightway as if she had not fallen, was most fully freed.

[35] Vinibaldus a Pisan citizen loved Bl. Bona with a vehement affection: who recognizing her sanctity, when he named her an incomparable treasure, but unknown to the Pisans, and recounted innumerable things of the praises of her sanctity; his daughter of sixteen years was inflamed with an incredible desire of seeing Bl. Bona. Whom when he had led to Bl. Bona; she being seen and heard, A girl piously devoted to her, toward her was so affected, that she most gladly suffered her braids very dear to her to be cut off by her, and forgetful of her father and home, with St. Bona wished further inseparably to remain. Who when at length by the persuasion of the Saint she had returned home with her father, chiefly because the Saint promised to her that she would come; she was seized with fevers, and nonetheless in the desire of seeing the Saint again persisted. And behold, that girl being alone in the chamber, there appeared to her Christ with the accustomed company, and with Bl. Bona. And by divine grace knowing them and her, she began with loud voices to call the day, on which she had known Bl. Bona, blessed. Which voices the father and family hearing entered to her, and inquired why she so cried. appearing with Christ visits her: To whom she answered: Here is Bl. Bona, and see her; but the others who likewise entered with her, are not to be named by men. And when the father and others looking round on every side had seen no one, the girl being left they went out of the chamber. Then Christ, and those who were with Him, and Bl. Bona said to the girl: At midday tomorrow from this vale of misery to the heavenly kingdoms you shall pass. And these things being said they departed. But the girl raising herself in the bed, because she could not follow them with her feet, with loud voices after them cried: Hear me, hear, and what you have deigned to promise me, fulfill. And because a thing hoped and promised, if it be deferred, afflicts the soul of the one awaiting; she ceased not to ask what hour it was; until midday being made she heard from her father, That it is midday. And when thence filled with joy she praised the Lord; behold again the Lord Jesus Christ, with those with whom He had come before, and with Bl. Bona, appeared to her saying, that with her father and the other household she should make a communion of wine by singing. Which being done, and admonished about the hour of death again revisits her. commending her spirit into the hands of Christ, she rested in peace. In that girl is most openly demonstrated to us, how great reverence and devotion Christ the Lord had received toward St. Bona; since to that girl, praised from this alone, He granted the gift of His apparition while living, and bestowed the glory of eternal fruition already dead.

[36] Another Pisan likewise, by name Bonseniorus, of his wife, Palmeria by name, begot an only son. And when on the holy day of the Epiphanies they sat glad at supper according to custom, and the mother held the son, who was of one year, in her lap; she took a knife about to cut something. Which the little infant unexpectedly seizing, fixed in his own forehead. Which the father and mother seeing, were made most sad, Absent she knows the curses cast by the father of the hurt boy on his wife, because another son they had not had, nor had, nor further expected. Yet upon the mother of the boy the father, goaded by sadness, redoubling words of malediction said. Morning being made the Saint seeing the father of the boy, coming to the church (as is the custom), and calling him; first of the curses sharply rebuked him, which against the merit of his wife he had said against her; admonishing that secretly he should bring the boy to her. Whom when he had brought to her, as she had admonished; she having kissed the wound three times, impressed on it the sign of the salutiferous Cross: and straightway the wound was so consolidated, that in the place of the wound not even any vestige of a scar appeared. The boy also alive up to today perseveres, by name Bonajonta, of about fifty years. But the Saint, filled with the truth of virtues, and heals the boy by a kiss, despising human praise as vain and false, and teaching it must be despised, enjoined the father of the boy, that this deed, while she lived, he should reveal to no one. Behold how evidently in the manner of the deliverance St. Bona imitated Elisha, and in the precept of discipline Christ.

CHAPTER IV.

By the prophetic spirit future things foreknown, and the secrets of the heart known.

[37] But as in Bl. Bona the sanctity of life by the preceding miracles is most openly proved, Knowing future things and the secrets of hearts by the prophetic spirit, so specially and appropriately the purity of her mind by the few following is demonstrated: in which and from which it appears openly, how greatly in her the gift of prophecy was strong, while she foretold so many future things, and the secrets of many hearts, and also certain hidden things of the Scriptures, as far as it was expedient, disclosed. Nor let this seem wonderful or difficult to anyone. For the Virgin, holy in body and spirit, had a spirit in the manner of a mirror, broad by compassion, smooth by gentleness, pure by simplicity, wiped clean by exercise, and joined to the divine Spirit by intense desire. Whence in it without any difficulty by the divine Spirit Himself, in whom are all things, most clearly both the secrets of hearts, and also the future and mystical things, which the divine Spirit willed, were reflected.

[38] A certain Pisan citizen, a ship and necessaries being prepared, had proposed to cross over, but prevented by death he could not. a contract entered secretly by her about a ship to be conducted, Lest therefore from the preparation of the aforesaid one his wife should incur damage, a certain man compassionating, concerning conducting the ship made an agreement with her. Which being done he grieved vehemently, that without the counsel of his St. Bona he had done this: because in all his business, needing counsel, he was wont to require her counsel. Therefore grieving and sad he comes to St. Bona. But behold to the Saint praying this whole business was revealed, and moreover his coming to her. Who having sent out Agnes her servant, says to her: Go, tell such a one coming, that he has done his deeds badly: nor now will he speak to me, yet to me at vespers let him return. She did, as her Lady had commanded her: and he too then withdrawing, at vespers returned. The Saint therefore said to him returned: You have done your business badly. Say nothing to me: but go, and with that Lady, to whom you are obligated, so treat, that she absolve you from the bond of your promise. For if you go, with the ship you will perish and the goods. Likewise, also if she send the ship this time, both the ship and the goods and all existing in it will perish, she bids it be rescinded, only one excepted, who shall report the truth of the matter done. He departed, and as the Saint counseled, by his own industry was absolved from the promise made to that Lady. Who deriding the prophetic words of St. Bona, sent the ship by another. But, wonderful, and sad to say! all things, as the Saint had foretold, came to pass; and one was divinely saved, and that she, if she loose it, would perish, she foretells. who after the likeness of Job should announce the deed done to the aforesaid Lady, and consequently prove Bl. Bona in all things veracious, and likewise teach that Lady and others, not to despise the words of the Saint.

[39] Amid pious colloquies Dom Paul, of whom above we made mention, and another Monk and her Presbyter John, on a certain day with St. Bona in her house had spent no small time, she to them and with them speaking of spiritual and heavenly things. They asking of her license of withdrawing, that she might confirm her useful discourses by a following sign, the Saint said: Wait a little, for I wish to give you of the dates, which three women bring me, each of them bringing her own. One of whom carries hers as it were unwilling, inasmuch as to be given to Presbyters; and now they are crossing the bridge. But for her who carries unwilling, those very dates in the tavern-keepers' game will fall on the way; but those being washed and wiped, at length with the others she will bring them, and you will have thereof. And behold after a little hour three women entered to her: she who had carried unwilling, and to whom had befallen, she indicates by whom and with what affection the dates are brought to her, what the Saint had foretold, was suffused with much blush of shame in her face. The offered dates therefore the Saint placidly receiving and with much benignity, first those of that unwilling one, she mingled all together. That the Saint might lessen her shame, those were not discerned which had been brought by her, although (as has been said) they alone a little before had been washed and wiped, and the Saint gave of those dates, as she had promised, to the aforesaid Presbyters and Monks. Yet that unwilling one of her thought and words she duly rebuked, saying: that not to Presbyters is done, but to God, what to them in view of God and reverence of the Order is exhibited, the Lord Himself protesting; Who hears you, hears me; and what to one of the least of mine you have done, to me you have done. Luke 10:16, Matt. 25:40 And, that for all her marvelous deeds it may suffice to have said of this one alone; since this, and her other miracles always (if it be well attended) some utility and spiritual instruction accompanies; it is plain openly, and she requires a cheerful mind of the giver. that they were done not by any art, but only by the virtue of God. For miracles wrought by any art or the ministry of the devil, such as will be the miracles of Antichrist, no utility accompanies, as is to fly through the air, and for an hour to make some dead person move or speak. It is plain also that the miracles of St. Bona

were like the miracles of Christ, because to each always some utility followed.

[40] The Saint had a lamp in the church of St. Martin, Absent she defends her lamp, by whose light she was wont, the Matin Lauds finished, to read the psalmody: and when on a certain night the Presbyter Mark of venerable memory could not sleep, lest he should pass the idle nocturnal time, before the Matin hour rising from bed, that he might read the Psalms, he came to the aforesaid lamp. To which progress the devil envying (because he was a holy and good man) the lamp itself toward his face by pushing moved, that he might either extinguish or break it. But neither could he effect, St. Bona by her merits restraining him. Morning being made the Saint said to Presbyter Mark, do not further go out of the dormitory before the striking of the clock, because I will not defend for the rest, in favor of Mark, as this night I defended. Salutary admonition of the Saint, since a sheep is safer in the flock than alone, and by Solomon it is said, Woe to one alone: and as the Lord says, It is not good for man to be alone. Eccles. 4:10, Gen. 2:18

[41] And because of Presbyter Mark we have now made mention, all the deeds and sayings of the Saint touching him, conjointly here we have resolved to narrate, although they were perpetrated at diverse times; of that Presbyter Mark premising a few things, for the knowledge of his sanctity. Of the Presbyter of holy life That Presbyter in the often-said church of St. Martin serving under the rule of Bl. Augustine, for sixty years and more up to the happy term of his life in virginity of the flesh, purity of mind and work, served the Lord and the numerous people of the same church. And because he was simple and pure in work, God gave him grace in speech, especially in those things which are required in a useful Confessor, namely the benign reception of sinners, and of the prudent Confessor, the affable handling, the discreet enjoining of satisfactions; so that not only the men of the Pisan city, but also of other cities of Tuscany almost innumerable flowed together to him for the sake of confessing. Yet of their multitude so great, no one ever departed from him unconsoled, since from St. Bona he had received this in command, to whom she enjoined not to dismiss penitents without solace. that he should suffer no sinner to depart from him without consolation and counsel, as he himself three days before the term of his life revealed to a certain Presbyter of the same church, Girard by name, namely for the instruction of him and of others in the same people to come.

[42] From that Presbyter Mark certain devout women on a certain morning, that he should sing Mass for them, asked. She rebukes the same, that having suffered pollution he would not sing Mass. Who saying that he had not the skill of singing, what they asked to do he refused, the chief cause, why he renounced singing, keeping silent. St. Bona, who was in the same church, knowing this all fully, said to him secretly: You do not wish to do, what these from devotion ask, because into pollution you fell this night. But confess this to some Priest; and, the Our Father being said, confidently come to sing, because the devil by this wished to hinder your progress. Who, I beseech, of the masters would have resolved a question of this matter more clearly and discreetly, since by the discernment of spirits she knew the cunning of the devil, and according to the requirement of justice and the reason of sin, she attended that that is not to be imputed to a man as sin, to whom in no way it communicated free will: and for the caution of humility persuading confession and satisfaction, she taught that fault is to be feared in this, where fault was not.

[43] Again on a certain morning, the Matin Lauds finished, St. Bona said to the same Presbyter Mark: She prescribes the penance to be enjoined on a woman sinner about to come, Now to you for Confession will come a woman, laden with sins: to whom for satisfaction enjoin, that she visit the thresholds of St. James in Galicia, clad in woolens against the flesh: for which cause her sins will be remitted to her, and returned to Pisa according to custom, soon by death she will pass to eternal life. Like this very often and almost innumerable times she did, foretelling the coming of diverse persons, for the sake of Confession, to him. Whence he forewarned and instructed by her, knew better, how he should bear himself toward each one. And therefore he obtained special grace in enjoining penances; and in freeing sinners.

[44] The often-said Presbyter Mark for no small time, interpolatedly however, she frees him from a pain of the head, suffered in his head heaviness and pain: of which to St. Bona complaining, he heard from her: Do you wish me to free you? He, with desire and at the same time humility answering, said; I wish it, Lady. With her hands therefore the woman of virtue began about the temples to press his head, and to press at the same time upon the crown of the same Presbyter the most powerful hand of Jesus Christ. Who feeling pain from the pressure and constriction, a complaint nature extorting, said; Alas! do you wish to kill me? And wondering at the third hand pressing, his eyes raised he saw there the Lord Jesus Christ, and upon his crown His most holy hand. Furthermore the difference of hand to hand was not only in dignity, but also in a visible sign was demonstrated. For in the skin of his crown, where the hand of Christ had pressed, three or five pits from then all his life-time appeared, as is wont in soft wax or earth, when in them a finger is impressed, to appear: which pits in his crown several, who still survive, with their own eyes beheld, and with their hands handled. Then St. Bona said to Presbyter Mark: Further up to my death, and thence up to thirty years you will not suffer in your head. These being completed for infirmity indeed you will not drink warm water, nor lie in bed; but soon after; when the Lord wills, and foretells he would survive her by 30 years: to glory you will fly. All which the event of the matter afterward proved. For thirty years being completed from the death of St. Bona, the following day, which was then Sunday, he called the aforesaid Presbyter Girard: who up to today in the same church serves the people and God, and who to me the writer of this work this and many other things related, which from the said Presbyter Mark, most familiar with the Saint, he had received. And admonishing him to diligence and benignity about the government of the people, especially of benignity to be had toward sinners, he said to him: Now are completed the thirty years, of which St. Bona foretold me. I shall live little longer, because this week I shall die, but on what day I do not say. And so it came to pass, as the Saint foretold and he himself. For on the following Wednesday, which from the completion of those years was the fourth day, in the evening after supper the term of this misery was the beginning to him of eternal fruition; since no infirmity in him had preceded, nay on the same day through the city more than usual he had gone, in diverse places with diverse persons making the last communion of charity. But he was buried in the often-said church of St. Martin, outside the chancels on their left side, near himself on the same side of the chancels having the burial of Presbyter John of venerable memory. Furthermore on the other side and the other side of the chancels, is the tomb and grave of St. Bona. But sufficiently fittingly in the midst of them the same Presbyter John dead rests, who living was of the one master, but of the other minister and guardian. This holy man of God Mark, in life and after death, is reported to have been famous for miracles; who also is buried near her. of which more remain to be said, but those on account of their multitude and dignity desire a proper work: and moreover this treatise concerning St. Bona is prolonged beyond what we believed. From all these things concerning St. Bona it is gathered evidently, how powerful with God she was in work, and how veracious with men in speech.

[45] But as by the immediately preceding it is shown, how worthy she was of God, A matron devoted to St. Gregory as her own, who deigned to associate her in the same work; so by this following, how greatly she was loved by the Saints. For a certain woman, Theodora by name, devoted to St. Gregory, dwelt near St. Bona; who in all her necessities was wont to invoke that St. Gregory, calling him her own. When therefore she so very often invoked him, St. Bona said to her on a certain occasion: Is Bl. Gregory so totally yours, that you so invoke him? She answered: He is. And she: Labor, she said, if you can hold and defend, that he is yours. Time running on the feast of St. Gregory came: and because the aforesaid Theodora had now for a long time not visited the church, which near a certain castle, Fisecchum by name, of the Lucca diocese she had built in his name and honor; thither she went with Priestly garments, which for that church she had prepared, on that feast desiring to be there. When therefore she had thither according to her desire come, the morning of the festivity being made, she seeing herself deprived of the company of the Devotees pleasing to her, the Lord causing it, straightway the will of returning was present to her. Lest however without Mass she should come, she asked the Priest of the said church, that by reading he should say Mass for her. Who scarcely giving consent, while for the Mass he prepared the necessaries, calling her to herself through that very Saint, suddenly a certain man entered the church, who calling the said Theodora said to her: Lady Bona and your other associates and sisters, send to you, that the Mass, food, and all things being omitted, to Pisa to them without any delay you return. She wondering, not grieving, said; Why do they send thus? What has happened? He answered: Other I do not say: and these things being said he departed. But that the miracle might evidently be believed, she began to say within herself: Why did I not ask of this messenger, who he was. For with much wonder stupefied, she had neither invited that messenger to eat, nor inquired his name. The messenger therefore, who had now departed, being recalled, she inquired of him who he was. Who after many things said, that he was named Gregory. And when she wished to retain him at least for dinner: he, by no means acquiescing, departed. That Lady also the same day to Pisa about Vespers returned. And when St. Bona, and the often-said Presbyter John with certain devout women sat together, the said Theodora being seen returned so swiftly, they smiled. Who understanding this laugh made on account of her so accelerated return, said to them: Why do you laugh? Did you not for me destine a messenger? Presbyter John and the others (only St. Bona excepted lest she should lie) said they had sent no messenger. And when she asserted that she had received a messenger from them, adding, that the messenger himself was called Gregory; St. Bona, conscious of the whole business, said to her: You said St. Gregory singularly yours; but he more me, than

you he heard this time; at my petition, offered for your correction, she teaches that he is common to others also. thus suddenly making you return. Do not therefore further say, Mine, but Ours. The religious woman instructs us in these words and deed, that no spiritual gift is by anyone from any presumption to be appropriated to himself; and that the common good is to be preferred to one's own, as more pleasing to the Lord, who desires all to be saved.

[46] To the same Sinibald, of whom above we made mention, a certain friend of his most frequently persuaded, that he should deliver his son to him to be instructed in the merchant's art. Who about this, as also about his other affairs, without the counsel of St. Bona was unwilling to do anything, because in many things he had now experienced, that her prayers, merits, and also counsels had profited him. And at length to St. Bona those three together came, namely the father, and the son, and the friend: and to the Saint setting forth the cause for which they had come, they heard from her: Now withdraw: but to you as it shall please Christ and when it shall please, I will answer. As the Saint had bidden they withdrew. Furthermore that friend, who after the father and son had remained a little, the Saint recalling, said to him secretly, no one at all hearing: Do not labor further for the instruction of this youth, because he within nine days will without doubt die: which although at first when you came I recognized, yet with the father or son hearing I was unwilling to reveal, lest before the time they should suffer a long sadness. But then when you shall see this completed, as I have said, persuade the father of the youth, that you cause him to be buried at St. James del Poggio. These things being said he withdrew from the Saint. But what she had foretold, and what she had persuaded, were fulfilled. Behold how discreet a foreteller, and diligent a procuress she was in the promotion of the church of St. James del Poggio, intending the honor and praise of that St. James most familiar to her.

[47] When now through His Saint the Lord had wrought many marvels, and by her grace causing it, new ones were daily added to the prior ones, so that, their number growing, their multitude was rendered almost innumerable; Dom Paul often above named, very devoted to St. Bona, prudently considering that these were not to be given to oblivion, and now they could not without the help of writing be defended from oblivion the mother of ingratitude itself; for writing things of this kind he proposed to procure papers. Him proposing to write her miracles But it happened that he visited St. Bona, as he and the other Monks of St. Michael were most frequently wont. She his purpose, stored in the cupboard of his heart, the Spirit revealing it knowing, with a certain modest inhibition said to him: Do not be so bold as to do what you propose, because it does not please the Lord, that now it be done. But a time will come, in which God Himself to someone, of whom He shall will that he do what you propose, will reveal to do it, to the glory and honor of His name. But Dom Paul, either forgetful of that his purpose, or, whether she knew determinately his purpose, desiring to make trial, with a certain ambiguity as of ignorance answered; And what did I propose to do, Lady? She most certain of the knowledge of his purpose said; I know well, well. For writing some things which through me His handmaid the Lord has wrought, she bids it be left to be done by another. you have thought to buy papers. Behold our Virgin Lady St. Bona, truly is prudent as a serpent, and simple as a dove, while from purity of intention for the caution of humility, she so on her own account concerning herself prohibits marvels to be written, that yet from abundant prudence she leaves to the writing of them place and time, asserting them at some time to the praise of the divine name to be written, after the likeness of a serpent, the honor of her head in all things and above all things preserving.

CHAPTER V.

Acts of the last two years of her life. Disease, death, Burial.

[48] Two things worthy of memory concerning our Saint therefore seem here to be set apart, Before two Monks because it is believed, that these two happened not much before the term of her life. One of which is this. One of the days Dom Paul and another Monk with St. Bona, from morning until the appearance of the stars, sat together: for absorbed by the sweetness of the words, which proceeded from the Saint's mouth, neither of food, nor of time, nay nor of themselves thought anything. Her aspect also and face during those discourses changed so, that when she then had fifty years and more, suddenly her face appeared as of a girl of twelve years: and again, when over her own face she had drawn her hands, her face and countenance according to the requirement of age and the debt of time was rendered: and so when and as often as she had wished this most easily she did, as if in her hands were the power of transmuting nature. In marvels of this kind they spent the whole day, as the space of one very short hour: and at length evening being made the Monks returned to themselves, said to the Saint: How shall we at such an hour now withdraw, passing through the city, and the bridge? For they feared to incur a stigma, if by night among men they should walk; which they inevitably had to do: because since they had wholly to return to the monastery, lest outside they should pass the night; and between the Saint's house, in which they had stayed, and their monastery a great river, speaking of spiritual things she repeatedly changes her countenance: by name the Arno, flows; and on account of the lateness of the hour there were not at hand the little boats, transporting men; it was necessary for them so great a space, namely almost half a mile, through the city and men, both descending to the bridge, and from the bridge toward the monastery ascending, to cross, as that monastery and the Saint's house are distant from one another. And although by so doing it happened to them to double the way, in comparison of the journey which would be made by crossing through the river; yet they weighed scandal more, than the weighing of the journey. To them therefore, set in this distress, and detaining them longer with her, St. Bona succored, saying; Go securely by the way of the shortcut, for near the Arno you will find a youth, who will transport you in a little boat. Furthermore from the Saint's house up to the river both the way was short, and men few. They went, and the river by the help of the youth, as the Saint had foretold, they crossed, shortening the way, and avoiding all scandal. And by so great a desire of returning by fear of scandal they were held, that while they crossed nothing at all to that youth they spoke. But afterward when they had crossed, they turned, desiring to inquire who that youth was: and looking round on every side, neither the youth, nor the little boat could they see. From which it is gathered, that that youth was of the number of the Angels or Saints, she causes them to be carried over the river by an Angel. who by the prayers and merits of St. Bona freed the Monks from that article of perplexity: for so dear to the supernal citizens was she, that not only she herself, but also others on her account were present as a help, in every business and opportune time.

[49] But the other is this. Two years or thereabouts, Her girdle is formed into a Cross, before the Saint's death there appeared to her her Lord Jesus Christ, saying to her: The iron girdle, with which you are girt, take off; and delivering it to your Presbyter John, tell him, that thence he himself make a Cross. The devout Virgin did what the Lord commanded. The Presbyter John too, a portable forge being obtained, when he was alone, put that girdle into the fire; and drawing it from the fire heated, placed it on the anvil. And when he had raised the hammer, to strike the girdle; soon without any blow that girdle was marvelously turned into a most beautiful Cross; that Cross without doubt being fabricated by Him, who fabricated the dawn and the sun, and who was called the son of a smith. And suddenly a great light coming from heaven, shone round about John the Presbyter: from whose light's splendor one drop of blood fell upon the Cross, John the Presbyter himself beholding it: which drop from the divine body of Christ, and from His most precious blood is believed to have emanated. Whence that Cross, from its marvelous formation, is deservedly to be venerated, and from the effusion of the most holy blood is consecrated. Which Cross, marvelous and so worthy, the most holy Virgin delivered to her church of her St. James del Poggio, there for Relics to be kept, where also up to today in memory of this miracle it is shown: and as truly venerable is adored. From that miracle it is gathered evidently, how greatly that carrying of the girdle was pleasing to the Lord, and is besprinkled with a drop of blood: and from that carrying the holy Virgin was acceptable to God; since that girdle by so marvelous a miracle the Lord Himself exalted; from the girdle, which the Saint carried against her flesh, Himself making the form of a Cross, to which the divine flesh was applied, that so by means of the cross the flesh of the Saint, might seem coupled and associated to the divine flesh. The Presbyter John too is compared to the most holy Abraham: because as he to God, by the promptitude of an obedient will, without the following of the proposed work, is shown to have pleased the Lord; so also this one's obedience, without a blow, by the association of the divine work, and the exhibition of a sublime miracle, is proved acceptable to God.

[50] The reverence of this Cross by the words of the sacred Virgin was increased. For when a certain Monk of St. Michael, Magnus by name and as is believed in fact, gravely sick, had approached the term of this life, and the beginning of the future; Dom Paul, wishing to fortify his departure by the virtue of that most holy Cross, held that Cross in his hands before him, until the said Monk expired. But on the fourth following day, when Dom Paul, as if announcing said; Our brother Dom Magnus is dead; by whose virtue a monk passes to heaven without purgatory. she answered: He is not dead, but from death without the trouble of any intermediate penalty he passed to life. And the Cross, which you believed him to hold in his hands, he did not hold, because at his passing it was taken from his hands, and then beyond purgatory carried. From which veracious words of the Saint it is gathered, that that Monk from the penalties of purgatory, by the virtue of that Cross, was freed; since according to the words of the Saint, not on this side, but beyond purgatory it was carried.

[51] But the time approaching, in which it pleased the Lord to compensate the merits of His most holy Virgin with a condign reward, her death imminent, and to satisfy the will of the heavenly court, which desired the presence of this soul of so great virtues (nay, that I may so say, which on her account could not otherwise fittingly take vengeance, that the Spouse of the universe of them and Lord, with the most blessed Mary their Lady, glory and Queen, and many others from that court not slight, from the heavens to the earth by her odoriferous merits and most powerful prayers so often she drew; and there long, as it were at the arbitration of her will, detained) St. Bona together

with her familiar Presbyter Mark humbly came to the Prior, and saying that it was the purpose of her mind, again to visit the thresholds of Bl. James in Galicia; for doing this from him, as from her Prelate, asked license. To whom the Prior, she asks license of going to St. James in Galicia; as if wondering, answered: Whither do you wish to go, Lady, since all say that the time of your death is imminent (for her Angel, as is believed, spreading it abroad, they then as it were commonly said, that the passing of Lady Bona of St. Martin was imminent) I do not therefore wish that you go now, lest it befall this house to be deprived of you, and consequently of the many goods, which by your at least bodily presence are hoped to come to it. She not ignorant of these things, but conscious, with humble instance said: Give me license of going, grant me your horse and the boy James up to the bridge of the Serchio: because before I cross it, I shall know the truth about my passing: and, if I shall know I am to die, with the boy and horse I will return, otherwise my journey I will pursue these being sent back. The Prior secure of her promise, that she could not deceive or lie, permitted her to depart, and thither within half an hour transported, and granted the things asked. When therefore she with the boy a little beyond St. James del Poggio had proceeded, descending from the horse, she said to that boy James: Behind this hedge I will rest a little, but you here with the horse patiently waiting, in no way call me. Thither therefore behind the hedge came to her her familiar companion and associate Bl. James the Apostle: and lest His Saint should be frustrated of her purpose, in the space of about half an hour to His thresholds in Spain He led her likewise and led her back, whether in the body, or out of the body, I know not, but she knows. After these things returned to the boy, awaiting as had been bidden him by her, Blessed James accompanying her, clad in the appearance of a certain white pilgrim, she says to that boy weeping: Son, I am sick, and after I departed from you, to St. James I went, as I had proposed and wished, and as you see I have returned. In indication of which journey she exhibited to him those things, which pilgrims were wont to bring back from St. James of Galicia, she returns thence with the accustomed signs: and which it was established to the boy she had not at all had before. Who hearing of the sickness, and seeing the tears, suspecting violence inflicted on her, said: Perhaps that pilgrim inflicted injury on you. She answered: No son, for that one is a good pilgrim, and carried me in going and returning. Which being said that pilgrim disappeared.

[52] But St. Bona, wishing to fulfill what she had promised the Prior, and the boy's leg broken by a demon, for returning wished to mount the horse, and could not. She said therefore to the boy: Help me, that I may mount: and behind me you shall sit on the horse, that on it you may hold me weak and wearied. These being humbly fulfilled by him, and they thus returning to Pisa, there appeared suddenly a certain black war-horse, gnashing and roaring, and without a bridle running about everywhere. St. Bona therefore says to the boy: Do you fear that horse, which is without doubt evil? Who, strengthened by the presence of St. Bona, answered: I fear nothing as long as I am with you, Lady. But behold suddenly that war-horse approached them, and the boy James in the hip with its hoofs so struck, that it utterly broke it, the skin of that hip only on that part, which clung to the horse, unhurt. Which straightway blessed Bona knew, and compassionating the boy said: James, have you suffered anything evil? Who for love of her not feeling the pain, said: No, Lady. She however who by force of compassion could not be alien from suffering, said to him: Stand firmly as you are upon the horse, and I alone will descend from it. And by the merit of compassion strength being given to the Saint she descended, and held the boy's leg and the hip hanging. she restores by a touch. Which thus hanging the boy beholding wept, but the Saint comforting him, said: Fear not. And bringing part to part, her virtuous hand she gently drew over it. Wonderful to say: forthwith joined to one another and totally consolidated were the parts, and the boy himself was restored to his pristine safety and strength. To whom, in testimony of full healing and as a sign, she bade, that he should descend from the horse, and for her mounting hold the stirrup. Who the Saint in all things cheerfully and humbly obeyed.

[53] And when the Saint sitting on the horse, and the boy James going on foot, together proceeded toward Pisa; Blessed Bona, To the same boy she reveals that on account of sin, a revelation being made to her sad from compassion toward the boy, who very devoted to her had several times accompanied her, said to him: It seems your soul is in sin before God, because in mortal sin you will depart, and therefore in the cemetery of St. Martin you cannot be entombed: for no one so dying there will be able to be buried. Which in that James in the subsequent time was fulfilled. For when he had come living up to old age, at length sick to death, at St. Martin he wished to be buried: the following day again by a public hand causing the same will to be corroborated. But the disease growing strong, and evening being made, as if prudently considering, he said within himself; he will not be buried at St. Martin. God is greater than the Saints. Whence the Priest of the holy Sepulchre being called, he adjudged himself to his church, and straightway died and was buried there. These words said to him by the Saint, and also those things, which on this last way happened, this James, the third day before the term of his life, to the often-said Gerard the Presbyter, and he afterward to me the writer related by living voice.

[54] Now her words by proceeding the Saint had finished, when near her church of her St. James del Poggio she had come and the boy, where there still was the little house, of which we have spoken, and the old woman who dwelt in it. And St. Bona said to the boy: I cannot further ride, but this night with that woman and that old man I will stay. But that old man was Bl. James, who disappearing had a little preceded them. But you go to Pisa with the horse, and tell the Prior, that I am sick with the sickness, by which I shall die. Whence tomorrow before light, Presbyter Mark and Presbyter Vitalis the Brothers and Canons let him send me, causing likewise the bier of the dead to be brought, in which I wish to be carried, because I cannot ride: and beware, lest of these things you speak to another than the Prior. Who departed, and the things commanded him fulfilled. Those Presbyters too in the morning, as the Saint had asked, came; and in the aforesaid bier of the dead her house at St. Martin they carried her, the sick woman is brought to Pisa. passing through the midst of the Pisan city, no one at all asking of them who she was, and (as therefore we believe) no one seeing them.

[55] But behold after her carrying, suddenly flew the fame, sounded the rumor, that Bona of St. Martin (for thus she was wont to be called by all) was sick with the sickness, by which she would die. Whence to her flowed together a multitude of men, desiring to see her gracious face, and to be able from her to obtain a final blessing for the greatest gift. Fortified by the Sacraments of the Church But the Saint by sickness compelled lying, and instantly and devoutly asking, by the Prior and Brothers of St. Martin were exhibited after the manner of the faithful all the Sacraments, at the end to the faithful to be exhibited. Which by her with due devotion being received, and all things duly performed, in the year of the Lord one thousand two hundred eight, on the third day after the return, which was the third of departing May, the cultivator of the Trinity, the burden of the body being left, migrated to the Lord; the term of this life continuing with the everlasting beginning, that she might in heaven thenceforth continually without intermediary in His own form contemplate Him, she dies on 29 May. who to her on earth many times and with all the other Saints more frequently and familiarly in another's form appeared. And so of so great a treasure, namely her blessed soul, the earth was impoverished, and the heavens enriched. But her virgin body, bowed by frequent pilgrimages, worn out by various and to her succeeding infirmities, attrited by spiritual studies, dried up by fastings and abstinence, and to kiss which, when in the church of St. Martin it lay lifeless, almost the whole Pisan city flowed together (because by spiritual grace her hands not of a dead, but of a living woman, and as it were snowy seemed) by a certain Archbishop and certain Bishops, many Religious and Clerics standing by, and an innumerable multitude of lay men and women being present, and with a great concourse of people honorably is buried. with due reverence, as the apothecary's shop and organ of the Holy Spirit, in the often-said church of St. Martin, outside the chancels on the right side, was given to burial; that there might be a place of rest for the dead one, which had been of prayer for the living. At whose tomb, at the time of her burial, in testimony of her most happy passing to the Father, demoniacs were freed, the crippled raised up, and many and various miracles divinely perpetrated, to the praise and glory of Him, who made St. Bona by the gift of His grace such, that she was admirable in life by glorious miracles, and at length after death on earth deservedly to be venerated, and in heaven blessed without end, namely unto the ages of ages.

ANNOTATIONS.

CHAPTER VI.

Miracles wrought after death.

[56] After the Saint's passage from this world to the heavens, divine miracles were not wanting, From very many miracles a few are selected by which her entrance into the powers of the Lord might be proved; nor did her mercies fail, by which after the likeness of her merciful Father she was wont to be ready as a help to all invoking her. But many and almost innumerable things by her prayers and merits were divinely shown, all which if they were written would by their numerous multitude generate weariness to the reader, and so individual ones would be hidden by the multitude; and while we wish many things, nothing would be known. It is therefore to be esteemed better, that a few be known of many; than that, the laziness or weariness of reading intervening, a few be unknown with many. Of the innumerable multitude therefore of miracles, through the merits of St. Bona at her invocation divinely perpetrated, truth ever presiding, certain ones as it were for the sake of example are written, and first of one done about Religious, for those especially who from a few know how to gather and conclude many. And since among others let there be set those miracles, which about religious persons through His Saint the Lord wrought: that through her magnificent merits the cured Religious may be witnesses of the clean and immaculate religion in her.

[56] A certain Monk of St. Michael de Guanio of the Lucca diocese, while by the precept of his Abbot in the Roman Curia he stayed, incurred an infirmity, which by the physicians is called the evil "moreca," and could neither rest, nor sleep. There are healed a monk of St. Michael, He having entreated the almighty Lord, that He would free him from that infirmity by the merits of the holy Virgin; the prayer finished, straightway he was so most fully freed, as if in him no such infirmity had preceded.

[57] Brother Rebaldus, of the Order of Preachers, sometime in his preachings of St. Bona spoke sinisterly, and Rebaldus of the Order of Preachers, when men named her a Saint. And because vexation sometimes gives understanding, more than a word; for this or another cause he incurred so grave an infirmity, that even medicines did not profit nor the counsels of physicians. Destitute therefore of human help, and excited by the proclamation of the virtues which through the merits of His Saint in the sick the Lord showed, before speaking sinisterly of her, of the words which against the Saint of God he had said, he repented: and before her tomb prostrated in body and heart, with these words he entreated her: O Lady St. Bona, I pray you, that as Christ loves you and has loved you, so for me ask the same, that He deign by your most holy merits to free me from this greatest infirmity. Wonderful to say! One was the end of the prayer and of the infirmity, and as one most fully freed, in testimony of this miracle afterward he lived long. In which deed the Saint teaches us, that we be not difficult or slow to spare those offending us, and from a grave disease and if they should need also to succor them. The same Brother when in process of time he was much tortured by pain of a tooth, by an operator wished it to be drawn. But the tooth being broken through the middle, the pain of the tooth was increased, although the tooth was diminished. Necessity therefore compelling, he had recourse to the place of prayer and the manner, by which before he had felt the virtue and help of the Saint: and straightway, without any difficulty or trouble, the part of the tooth which had remained with his own hand he drew, as if not in flesh, but in soft wax that part of the tooth were fixed. and from pain of a tooth: Learn, O man, by the example of the Saint, to put no end in doing good even to enemies, but the former ones with new benefits to heap up.

[58] The Provincial Prior of the same Order in Tuscany, four years suffered the quartan fever. Who at length excited by the miracles of holy Bona, and these especially which about the said Brother Rebaldus the Lord had wrought; by the example of his subject, before the Saint's tomb, for his freeing, and the Provincial of the Preachers from the quartan fever. devoutly prayed God and her: and straightway the cause of that infirmity being cut off, that fever withdrew from him, and afterward he lived long whole.

[59] In the following miracles the order of the time of their perpetration, as far as we could investigate, we have resolved to observe; unless perhaps, on account of the identity of place, or the similitude of matter, some be connected: of which the first is this. John a Pisan citizen, in a certain conflict of the people, from his war-horse was thrown down; and set among adversaries, he was mindful of St. Bona. Invoking her therefore as helper, by her straightway he was lifted on the horse. And when again engaging from the same war-horse he had again fallen; she, whom lately he had felt ready for help, again invoked, from her under like swiftness of restoration the benefit he obtained. A third time going to battle, more gravely than the other times he was thrown down, In a fight thrown down from his horse so often he is restored upon it. so that lying on the ground, he was strewn by the feet of horses and adversaries. In such an article of necessity therefore set, he emitted a vow to the Saint, that if she should restore him, as before, on the horse, and free him from that peril, before her tomb a lamp, as long as he lived, he would always cause to burn. Who having obtained what he asked, fulfilled the vow which he had vowed. Behold St. Bona, not ignorant of the good of nature, by the divine example does not reproach what she has already given; but the things asked instantly, she bestows abundantly.

[60] A certain ship, which was called Leo, with four galleys, From shipwreck is freed a ship with 4 triremes, on account of the greatest commotion of the sea, set in so great peril, that the men existing in it esteemed death already in the doors; suddenly to certain of them came into memory St. Bona. She for their freeing being by them invoked for help, straightway in the upper part of the ship there appeared to them the Saint herself, in white garments in testimony of most entire virginity and as a sign of joy clad: and the tempest being allayed, there was made a great tranquillity. In like necessity, in like manner the Saint was present invoked to the ship of St. Christopher, it and two galleys with it, and the goods, and the men existing in them freeing. Who as freed from peril of death, and another with 2 triremes, barefoot and clad in woolens against the flesh, to the Saint's altar in the church of St. Martin with wax candles processionally came, giving thanks for their freeing to God and the Saint. Like exactly about the ship of Bulgarinus and his companions, in the port of Acre laden with precious things, the Saint rendered help invoked: and the men set in it like reverence to the Saint, for their and the ship's and the goods' freeing, made. likewise a third

[61] When on a certain occasion there was so great a tempest in the sea, that the men existing in a certain ship expected only the issue of death; a certain Pisan, and a fourth, the Saint appearing upon a Cross. John by name, holding a Cross taken set against the tempest. And when the sea with its swell swelled over the ship, necessity recalled to his memory St. Bona: who by him invoked for help appeared upon the Cross, and the sea ceased from them, the presence of the Saint most placidly restraining its fury. And because it would be too long to narrate individually all the marvels, which in marine perils about ships and men through St. Bona were divinely perpetrated, this one for all let it suffice to have said, that in that Saint, from the multitude of miracles of this kind, the Spirit of the most blessed Nicholas the Bishop and outstanding Confessor seems raised up, so that now in both sexes seafarers have a Patron and a Patroness.

[63] A certain noble Lady of the city of Lucca, when sitting on a horse outside that city a little she had proceeded; suddenly her horse fell, and she came under the horse, and her right arm so strongly the horse by trampling pressed, that it was enormously broken. Who upon the horse with pains restored, Her broken arm is cured home and to her own bed was led back. And when alone existing in the chamber with open eyes she watched; a certain woman clad in white she beholds coming to her, and her broken arm binding. Of her unknown coming therefore and the binding of the arm wondering, she asked; Who are you? St. Bona, from her coming and the event taking a name for herself, answered: I am a physician (medica). And that Lady said: Whence are you? The Saint answered: I am Bona of St. Martin of Pisa, who that I might heal you have come: and again she bound the hurt arm, drawing over it several times her hands. Which being done the Saint disappearing to her departed, and that Lady's arm to its prior health and strength was restored straightway. But that Lady feeling herself most fully freed, called those existing outside, commanding that the doors and windows be opened. At which they wondering, the Lady said: Do not wonder, for I am fully freed. And they to her: Who freed you so suddenly? She, believing the aforesaid physician to pass by them, with a certain wonder answered: Did you not see the physician, who came to me? They denying and wondering, she told her habit and form, adding that she was called Bona of St. Martin. For the truth of the miracle therefore to be sought messengers are destined to Pisa, to scrutinize, whether at the said St. Martin some Saint or woman of such a name was had. Who as had been bidden them inquiring, of St. Bona, a Virgin most acceptable to God, praiseworthy in works and marvelous in virtues almost innumerable things heard. by St. Bona appearing of her own accord Which when the returned messengers had faithfully related to Lucca; that noble Lady freed from the breaking of her arm, with an honorable company barefoot to the tomb of St. Bona the physician came clad in a hair-shirt; and as long as she lived, to Pisa on the vigil of the Saint's festivity every year came, and before her altar most devoutly passed the night. So began the name of St. Bona and the fame of her virtues in those places round about to be diffused, and to her by the men of those parts reverence to be exhibited. So it came about, that on occasion of the arm healed through the prayers and merits of St. Bona, the arm of the divine virtue was extended in those parts to work many marvels.

[63] To Mornetto a Lucca citizen and his wife Julia there was a son of nine months, who was so gravely struck by infirmity, a moribund boy first that the physicians despairing of his freeing, the immediately following night they fixed for the term of his life, and the coming of his death. The mother therefore, destitute of all human help and counsel, before a certain image of St. Bona, which in a certain church of the same city was had, the Saint herself prayed, and under a votive obligation promised her, that if her son the Lord should free, every year a meal for six poor she would furnish on the feast of St. Bona. The votive prayer finished, through St. Bona, the procuress of the poor and consoler of the mourning, by votive alms, the boy was freed: and in the sixteenth month he was found more beautiful and bigger, than were the other neighboring boys, of a year and a half or two:

so that this very thing was a most certain sign, that the Lord had healed him.

[64] A certain boy of the same city was held by so great a force of fevers, and another: that of his life all the physicians called despaired. Whose mother and sister when to St. Bona in the church of St. Martin they had vowed to give one pall, straightway the boy was most fully freed. The Saints love to be honored by men, because in this the praise and glory of their Creator is procured.

[65] A woman in the same city was pressed by so great an infirmity of body, likewise a woman. that nature almost succumbed to the disease. She for her freeing entreated holy Bona, and by the efficacy of her goodness was freed straightway. A girl of two years, of the parish of St. Christopher of Pisa, was standing at a certain window, raised from the public way by two stories. Whom when by childish incaution from the said window falling her mother sitting opposite with others had beheld; with hasty devotion she cried; St. Bona, to you I commend her. And behold, when the girl falling had come to the ground, who by the beholders, A girl fallen from on high is saved, on account of the height of the fall and the tenderness of the girl, was thought broken and lifeless, straightway by her own power she rose, by her to whom she had been commended kept unhurt; and the eating of the bread, which by falling she had interrupted, she resumed.

[66] Another girl of seven years, of the parish of the often-said St. Martin of Pisa in Chinzica, and another crippled for 7 years. had been so from her childhood crippled, that by herself from bed she could not rise, nor apply food to her own mouth. To whom when several women, on a certain Vigil of the festivity of St. Bona, for the sake of visiting had come; by the ringing for Vespers made mindful of the same Saint, they said to the girl's mother: Why do you not vow St. Bona this your daughter, that by her merits and prayers she may be freed from so great distress? Which she wholly refusing to vow her; the aforesaid women, compassionating the girl thus lying, and excited to devotion to the Saint on occasion of her feast, in common emitted a vow, that if the Lord should free her, a waxen image of seven pounds, according to the number of years of the sick one, they would offer at the Saint's tomb. The vow being emitted, straightway the girl began to extend her little arms: and rising from the bed, was freed from that distress, to augment the reverence of the venerable feast of the Saint. Furthermore those women, what they had devoutly vowed, fully discharged.

[67] When certain powerful men with armed hand approached the house of adversaries, and those adversaries armed nonetheless stood against them, two brothers namely against ten; suddenly a certain kinswoman of those brothers, The Saint being invoked the fight is broken up. among them now striking one another cast herself stretched out on the ground, for so great an imminent peril invoking St. Bona. And suddenly the fierce men, and angry with one another, were without any blow separated; the Lord, through the merits of the Saint dear to Him, prohibiting the effusion of blood, and mitigating their cruel minds.

[68] To Bonajonta, of the same parish of St. Martin, there was a son of a year and a half, who from the disease of the stone goaded by pains, with querulous voices tortured his parents and family. And when the physician called had said that no remedy could be applied to that evil, a boy is freed from the calculus: only incision excepted; by the will of the boy's father, he fixed the following day as the term for the incision to be made. Furthermore the mother, from tenderness of love toward her son, abhorring and fearing the incision, evening being made ungirt and unshod, and to the ground with humble devotion prostrated, when for some time she had prayed St. Bona for the freeing of her son, at length completed her prayer in a votive obligation; promising, that if without incision it should happen the boy to be freed, to the tomb of St. Bona with unshod feet clad in a hair-shirt she would come. Morning being made, when the physician for the boy's incision had come, she said to her husband and to him: Let not the boy be cut, for since he has rested from his accustomed cries in this night, perhaps without incision the Lord will free him. And when the physician investigating after the accustomed manner handled the little member of the boy; he found the stone had come out to the neck of the little rod near the orifice, and gentle compression being applied without any trouble the little stone came out. The mother therefore, blessing the Lord and the Saint, what she had vowed with much devotion fulfilled.

[69] another a hernia: To Teberto, of the same parish, there were two sons: the younger boy in age of five years, Hugolinus his brother for the sake of love embracing, while upon his knees he was caressing him, by that sportive motion the boy was ruptured: who by querulous cries indicating his suffering, his father and brother very much saddened. And when, that on account of this the little boy ought to be cut, the counsel of the physicians was inclined; the mother abhorring incision in her son, did not permit. Evening being made prostrating herself in prayer, for the freeing of her son she humbly prayed the Lord and St. Bona, under a vow's obligation promising, that clad in woolens against the flesh, with bare feet his altar with reverence she would visit. And by the grace of God and the merits of St. Bona, that boy was found totally freed. The mother therefore discharging her vows, to the altar of the Saint, as she had promised, with many present came; giving thanks to God, who through the merits of His Saint Bona to her ruptured son bestowed health.

[70] Bartholomea, of the same parish, when she rubbed the gums of her little niece of nine days, on occasion of a certain infirmity with which she had been born; the breath being impeded, suddenly the little infant was suffocated. Whom when Bartholomea herself had beheld livid, the head-covering cast off, crying herself a murderess, a suffocated girl revives: she began to strike her breast. Many men and women run together: by evident signs they judge the girl to be dead. Of whom one the said Bartholomea, guilty of this peril, consoling her admonished, that the strikings and cries being omitted, to St. Bona, who works so many marvels, she should commend her little niece. Who acquiescing in the sound counsel, on bent knees with tears humbly vowed a vow, that if St. Bona should restore the girl, whom against her vow by suffocating she had killed, to her alive; a wax candle of one pound to her altar with bare feet, clad in woolens against the flesh, she would carry. The words of the vow being completed, suddenly the girl opened her eyes, and extended her little arms and hands; and the breast brought to her mouth she sucked milk, as before, and for a year and more afterward survived; and that woman discharged the things promised by vow.

[71] Henry, of the same parish, had a most grave abscess in his body: which when the physicians had perceived incurable, despairing of his recovery, they abandoned him. Destitute therefore of human counsel and help, the divine he humbly implored, emitting a vow to the Saint; that if she, whom he heard to succor so many in need, an incurable abscess is taken away. to him too should confer the benefit of health; with bare feet, clad in woolens against the flesh, with lights to her venerable altar he would come, and further always on her Vigil on bread would fast and water. Morning being made the man found himself freed from the said abscess, and discharging the vow which he promised, up to today whole perseveres and alive.

[72] Benvenuta, of the same parish, when on a certain day she had long quarreled with her mother-in-law, at length stirred by the spirit of anger, with extended hands several times invoked the devil, that he should receive her into his power. And the enemy of the human race causing it, who is ever ready for the ensnaring of men, she felt her hands somewhat constricted. But the following night there appeared to her St. Bona, saying to her: Into evil hands yesterday you gave yourself. But having had pity on your soul, go to Presbyter Gerard, Canon of St. Martin; and confessing to him what you have done, A woman who had devoted herself to the demon, from the power of the devil, through his ministry and the virtue of the Priestly order, you will obtain freedom. And that she might show Benvenuta herself to need absolution, and likewise render her solicitous and attentive for obtaining it, the same night the same she enjoined her a second and third time. Morning being made, to the said Presbyter, on account of shame of him, as to one known she was unwilling to confess what she had done: but half-fully fulfilling the precept made to her, the Saint appearing and bidding her confess she is freed: to a certain Friar Minor in Confession the whole business she revealed. Who conforming his counsel to the precept of the Saint, to the said Presbyter sent her back. Behold our Saint, to the confusion of many, exhibits reverence to the order of the keys and teaches it must be exhibited.

[73] Albert, of the same parish, had a war-horse, esteemed at the price of a hundred pounds: which suddenly on a certain day in the stable fell stretched out on the ground; and there with much sweat so lay unmoved, that neither by the feet drawn, a moribund horse is healed: or by the ears, or by the tail, in any way did it move itself. And when for so great a damage so suddenly happening the said Albert and the whole family wailed; at length his wife, mindful of Bl. Bona the virgin, fixed her knees on the ground: and straightway the horse, all the others being omitted, who had most frequently handled it, on her alone its eyes directed and fixed; as if it intimated to her, that her, of whom she had been mindful, for its freeing she should ask. Who began her prayer with these words: Although it seem unworthy, you, so precious and to God most dear a virgin, for irrational animals to entreat: yet because this damage is great, you most pious Lady for this horse's freeing I instantly entreat; promising, that if it from this article of death shall be freed, clad in woolens against the flesh, with bare feet with condign lights, to your altar I will come. Wonderful to say! to the end of the prayer was continued the rising of the horse, He freeing it by the prayers of St. Bona, who saves men and beasts. But that Lady, to the divine grace, which through St. Bona she had obtained, not ungrateful, to God and the Saint rendered her vows.

[74] neglecting her feast, and therefore punished, Master John, by nation of Salona, of the parish of St. Andrew in Chinzica, when by his neighbors observing the feast of St. Bona he was admonished, that he should keep that feast with the others; answered; And who was this St. Bona? And when it had been answered him, that she was a holy woman, serving God and devout, and therefore her feast celebrated by the people; the said John added; If she practiced her good deeds well, she did well, I too well wish to do mine. And returning to the workshop with the purpose of working, suddenly he felt a pain in his hand, and looking at it saw it swollen with redness. And when nonetheless he had thus come to the workshop, he found a certain bone had entered the foot of his disciple and hurt it, who was with him in the same purpose of working. Considering therefore the often-said John, that these things had happened on account of irreverence to the feast of the Saint; amendment being promised he is healed, to her altar he came, asking her, that she would free him by her prayers; and vowing, that if she should do this, her feast perpetually while he lived he would keep. The prayer finished, when home he returned, from the pain, redness, and swelling of the hand he was most fully freed: the bone

also went out of the disciple's foot, and the wound made from that bone, totally was healed. But these things were done about the year of the Lord one thousand two hundred forty-nine. But seven years from thence being past, when a certain necessity of working was incumbent on him; and lest he further violate the feast, trusting that by the assumption of the Cross he was absolved from any vow whatever, on the feast of St. Bona, which then was imminent, to labor, he firmly proposed. Yet in the evening of the day preceding the term with prayers he beat upon the Saint, that what concerning this pleased her, in a vision she would deign to show him. And behold the following night he saw in a dream, himself placed near the aforesaid church of St. Martin, opposite a certain street, through which he could look toward the river Arno to the North; and two men upon the bank of the same river, cutting wood with axes; from whom up to the face, they being so occupied not a little, particles of wood came. Those men too beholding, after a little he saw, that the wood being left they struck one another with axes. And when of these things with himself in the dream he greatly wondered, with grief he cried in the dream; Alas! whence comes so great an evil? And straightway he heard a voice answering him; Why do men not keep the feasts of the Virgin? Roused therefore from the dream, by a certain dream he is admonished. as if by a divine oracle he were certified, that feast with the other faithful he kept. It is not therefore to be wondered, if at this time, the world is full of pestilences, sterilities, wars, and other tribulations, in which the feasts of the Saints, who are the intercessors of men with God, are most badly observed. For as the Saints intercede for the devout and humble, so the proud, and those despising the feasts of the Saints and God, justice requiring, in their hardness and in the distresses arising from it they abandon.

[75] Pretiosa by name, of the often-said parish of St. Martin, having suffered a miscarriage, she is freed when dying from a miscarriage, for three days lay in the greatest torment and pain, since the dead creature, within the womb crosswise turned, could not come out. Who beset by such distresses, admonished her kinswoman, that she should vow herself to Bl. Bona in her stead. When therefore she had done so, suddenly the abortive came out, and that Pretiosa was freed from the distresses and from the peril of death; and afterward at a fitting time to the altar of St. Bona with lights she came, with bare feet and clad in woolens against the flesh, as for her freeing her kinswoman had promised, under a vicarious votive obligation.

[76] and another from the bonds of adversaries. Bonajonta, of the same parish, in a certain army was captured by adversaries and bound. And when the adversaries dragged him after them thus bound, of his goods and arms, of which of them they ought to be, with one another treating; necessity recalled to his memory St. Bona. With a devout and humble heart therefore entreating her, he vowed a vow, that if she should lead him freed from their hands back to his home, to her altar with a wax candle of one pound he would come. After the vow emitted, those who dragged him, so far were stirred with the spirit of anger, that striking one another they left Bonajonta himself bound. To whom feeling indeed, but seeing no one, suddenly the hands from the bonds were loosed. And returned home, he rendered his vow; giving thanks to God, who through the merits of the holy Virgin broke his bonds, and freed the bound one from the hands of his adversaries.

[77] A certain devout woman a little jug of oil, on the Vigil of St. Bona, at the evening hour, before her altar carried. Which when a Cleric, walking about the altar, on occasion of lighting the wax candles, inconsiderately with his feet had pushed, several seeing it, that very jug was overturned to the ground. Which the woman, who had carried it, beholding, commended that jug to St. Bona, saying: a little jug of oil before her altar is overturned without effusion, Come, Lady St. Bona, I carried that jug out of reverence to you. A thing new and wonderful! the jug being raised, it without any diminution under the eyes of those standing by was found full, and not even a vestige of any moisture in the stone, upon which the jug had been overturned, could be found.

[78] Two youths on horses running against one another, those horses with their heads so strongly struck against one another, that both horses fell to the ground together, and the girths of the saddle of one of them being broken, that saddle with the one sitting in it, by name James of the parish of St. Martin, by the force of the collision fell backward: and what is greater, that horse, on which the aforesaid James was sitting, fallen from a horse and near death he is healed. from that place was no longer moved alive; and the other horse too, on account of that collision, a little time after expired. Furthermore the said James on the ground so lay lifeless, that since the pulsing motion was not felt in him, very many thought him not home, but immediately to the church as dead to be carried. Yet lifted from the place of the fall onto a bed, without any speech or voice, up to midnight he remained unmoved. When his father, by the persuasion of certain ones, he being as it were dead, emitted a vow to the Saint, that if his son the Lord should restore to him alive, a waxen image of ten pounds to her altar he would carry. The vow being completed, straightway the youth, as if from a most deep sleep awaking, with the first motion of his body emitted a certain voice: and afterward food being asked and taken, to his pristine life and health was restored. The father too of the youth, what he voluntarily vowed, devoutly fulfilled.

ANNOTATIONS.

CHAPTER VII.

Of the Translations and present cult of the sacred body.

[87] Of the first Translation indicated in the preliminary Commentary, number 3, the monument, written in authentic form, is found thus: Let it be manifestly clear to all, that the body of St. Bona, in the renovation of the church of St. Martin, from the altar, in which it rested, was translated to the new altar of the new church. But then with the body was found a leaden tablet, beneath the said altar with the said body, on which tablet were sculptured the words written below, namely. In the year of the Lord's Incarnation MCCVIII on the fourth Kalends of June, the venerable in fact and name Bona, devotee of this church and minister, rests. Which tablet saw, and with their own eyes read the Brothers, Ligelius de… then Guardian of the said place, and John de Sancto Vito Lector of the said place, The translation of the body made in the year 1364, and Bartholomew de Sarzana, and James de Sardinia all of the Order of Friars Minor, in the aforesaid place staying. All these things both saw, and read, and wrote the aforesaid with his own hand Specialis Bettus Stephani, of the said Chapel of St. Martin of Pisa, who at that time was actually the Visitor of the holy Bodies. Written in the year of the Lord MCCCLXIV on the XIV day of April.

[80] the Franciscans holding the place From this instrument, in which are so expressly named, the Guardian, and Lector, of the aforesaid place, and two other Brothers in the aforesaid place, namely St. Martin, staying; clearer than the noonday light it seemed, that the Friars Minor then held the same, with a just number of so many Religious, that it was worth the trouble for a Lector to be given to the younger ones: yet I believed they did not long persist there; but at the beginning of the XV century being translated to that place which now too they hold, of the Holy Cross, substituted for themselves Sisters of their Order. This opinion moreover that I should lay aside persuades indeed, but hardly persuades the ancient Codex, kept among the aforesaid Sisters (which they call the Agnesine) where in Chapter 2 it is said, that in the year MCCCXXXII, the Prior of the Canons Regular of St. Augustine being dead, the Magnificent Lord Boniface, the new Count of Donoratico, by the indult of Pope John XXII built and endowed there a monastery of St. Clare for forty Nuns, or at least the Poor Clares, to live under the rule of the Friars Minor, who for this should elect four of their number: but the care of souls, attributed to that church (inasmuch as parochial) should bear four Chaplains, for this to be chosen by the Pontiff. Would that there existed that very Pontifical Brief concerning that change: for until it be produced, making express mention of the Sisters of St. Clare, there from then to be placed, there will ever remain a more vehement presumption for my prior opinion, founded in the already said Instrument. Since it could have come about, that the author of the aforesaid book conflated two changes of place into one; and the Brothers held the Parish indeed with all its right, yet with the burden of feeding from the revenues of the place four secular Chaplains for ministering pastoral things: and when experience taught this to be a seedbed of quarrels between the Clergy and the Brothers, these preferred elsewhere more freely to live, with some Chaplains. and so yielded the place to the Nuns, perhaps returning to the same place where first they had dwelt. However it be, by such or another occasion the revenues of that place were quite diminished, so that for four Chaplains, scarcely two could be sustained; and the whole burden at length fell back upon one, constituted in the year MCCCCXLIX, in the time of Pope Nicholas V, by the consent of Julian the Archbishop; under whose rule too the monastery was, it is not known when exempted to the jurisdiction of the Friars, as up to today it remains.

[81] The same Francesco Maria Ceffini, who communicated these notices, also added the following, which from the Italian Latin I exhibit. After the aforesaid Translation the Relics rested upon the proper altar of her name, within the chapel of the most noble family called da Colle, up to the year MDCVII, In the year 1607 the altar being renewed, when a certain Knight Filippo Capriani built and endowed there a new altar under the invocation of St. Mary Magdalene. But while that was being built, the Relics remained with the Nuns within their cloister; and the work finished, thither with great solemnity they were brought back, and placed upon the altar not very splendidly. Yet there remained within the monastery the head, enclosed in a silver vessel, and only on the feast day of the Saint was it wont to be exposed to public veneration. But the devotion of the Pisans toward this their Patroness flourishing again little by little, and alms accumulated to a notable quantity, all things received a more honorable form: the head remains apart. and the head indeed in the year MDCLXXVII was placed in a most elegant case of silver of new work, and one arm too enclosed in another silver vessel: but the other members of the sacred body placed within a chest, wooden indeed, but with precious crystals so encircled, that the whole work, together with the cases of the head and arm, to two hundred fifty

ducats are esteemed to have consumed. in the year 1677 the bones are transferred into a new chest: And the head indeed and the arm are kept upon the inner altar of the Nuns, but the body upon the outer; and all are presented to be seen on the third day of Pentecost, after on the evening of the second day a solemn procession has been instituted, with the greatest concourse of citizens and neighbors.

[82] The feast is nonetheless celebrated by the whole city and diocese on the day XXIX of May under the rite of a Double, and that this was even of old in use the ancient calendars prove. But while these things are written, in the month of August of the year MDCLXXXII, under the press is a little book, comprising the Exercise of a certain devotion, An Exercise of Thursday instituted in her honor specially applied to Thursday; when the devotees of that Saint acknowledge that they receive many graces through her intercession, of which however there is no account taken of writing them, because for us the living fervor of our devotion suffices. The sacred Relics themselves oftener visited by the Ordinaries, were always without any ambiguity approved: and the same came not a few times themselves, to celebrate Pontifically before them the Holy Sacrifice. Several too in various places for the convenience of the people images of St. Bona are had: chiefly in our Cathedral, where the panel of one altar represents her, receiving the habit of St. Augustine. But before the altar, images in the temples. over which the body is placed, a lamp continually burns; and besides this on Thursdays, in the time of the aforenoted Exercise, there are kindled wax candles at the least four.

ON BL. GERARDESCA OF PISA, TERTIARY OF THE CAMALDOLESE ORDER.

ABOUT MCCXL

PRELIMINARY COMMENTARY.

Her memory almost faded, whence and how here restored.

Gerardesca of Pisa, Tertiary of the Camaldolese Order (B.)

D. P.

[1] The Equestrian Order, under the name and invocation of St. Stephen the Pope and Martyr, in the year MDLXI, by Cosimo de' Medici instituted; and by his successors, the Grand Dukes of Tuscany, increased with many rights and estates; by the favor of Duke Ferdinand and the authority of Pope Pius IV, possesses among other things the most ancient church of St. Savinus at Pisa, [The church of St. Savinus translated from the Camaldolese to the Knights of St. Stephen,] which repeating its origin from Charles King of the Lombards, seems to ascend up to the VIII century, when scarcely another can be understood by that name, than he who from his deeds surnamed the Great, before the title of Roman Emperor wrote himself King of the Franks and Lombards. But there is found in old parchments the foundation or dedication ascribed to the sixth day before the Kalends of May, Indiction III. The monastery anciently joined to this, but that it was of Black Monks, we cannot doubt: but when the Camaldolese were introduced there, under the Rule of St. Benedict, but in a white habit serving, St. Romuald the Abbot being the institutor, it is not easy to divine. They flourished there, both in discipline and number, before the middle of the XIII century, when of the same profession and Order the habit and title received St. Gerardesca; Bl. Gerardesca, having dwelt near it, her husband, with whom for some years she had lived Christianly, being persuaded there to act as a Monk; she herself living in a cell or house near the monastery, not as a Recluse, but as a Tertiary; inasmuch as she had a maidservant with her for ministry, and at her own arbitration now these now those churches she visited, to which the opportunity of the festivities occurring through the year invited her.

[2] and the memory of her buried in it Her body, buried in the same church, but that even now it rests there, no one of the Pisans doubts, although the place is unknown; because wars between the Florentines and Pisans raging all things were overthrown; and at length, the Lords being changed, that church too changed its whole face, no vestiges of the old monuments and titles being left there in the pavement, walls, or columns. Nonetheless some Relics of the same Bl. Gerardesca, are said to be held in veneration among certain Nuns, concerning which I would wish to be more distinctly taught. is renewed from her image elsewhere, The only indication of ancient and public cult remains in a wooden panel, at the high altar of St. Michael in the Borgo of the Pisan city, namely an image, among other Saints of the Camaldolese Order, depicted. Meanwhile the year and day of her death lie hidden: that also the Acts of her life long lay hidden, is gathered from the silence of Razzi and Ferrari concerning Gerardesca. But those, only mutilated, an ancient codex at length exhibits, of the Lives of various Saints men and women, more than four hundred years ago written on parchments, and kept among the Nuns of St. Silvester. There not only through the course of her Life itself certain torn-out pages are wanting; but the last part is absent, and perhaps the greater, certainly pertaining more to history; from which we could have learned something more certain, of the day of her death, and the public veneration of the Pisan people that followed it, or even of the miracles wrought at her invocation or tomb, by which the title and cult of a Saint, at least as Blessed, she merited, from an old MS. with the title of Saint. just as in the surviving part a hundred times and a hundred times she is called, as also in the title prefixed in these words: Here begins the history or life of St. Gerardesca, of the Pisan city, who at the monastery of St. Savinus rests.

[3] This Life, such as he found it, such with his own hand he described for us, the same, from the Life communicated by Francesco Ceffini. who instructed us about the fortune of the church of St. Savinus above mentioned, the most Illustrious Lord Francesco Maria Ceffini of Florence, Knight of St. Stephen, and in the Pisan Lyceum from the first Chair Professor of Civil law; the same who for August XVII from the same Codex likewise transcribed for us the Life of St. Rayner of Pisa, in an almost like style written in the year MCLXI. Yet it matters that the Life of St. Rayner is interpolated with frequent titles, this runs in a continuous thread. But lest the same Author could seem, a longer interval of time stands in the way, She is younger than Bl. Bona, elapsed between the aforenoted year and the death of Bl. Gerardesca. For she died after Bl. Bona, who died in the year MCCVII, as appears from number 47: and indeed so long after, that she does not seem to have known the same living more familiarly, and so was not contemporary with her. But contemporary she had the Venerable Villana, of whose coming to Gerardesca mention is made in the last fragment of the Life, number 68: but at the beginning of the page, in another character, thus is added: Note that this Lady Villana, and of the Venerable Villana, her contemporary, she died about the year 1240: a woman of wonderful virtues, of whom here mention is made, was the grandmother of John de Cinquinis, father of the Brothers Bartholomew, James, and Francesco Cinquini, Friars Preachers. And yet, subjoins Ceffini, I find in a certain parchment Chronicle of the Friars Preachers, compiled by Fr. Dominic de Peccioli, who died in the year MCCCCIX, that Fr. Bartholomew de Cinquinis flourished in the year MCCCXXXIII: so that his great-grandmother could have lived to the middle of the XIII century, and Bl. Gerardesca at least ought to have reached about the year MCCXL.

[4] About this year also, in the very original codex, all the aforesaid Lives some Monk of San Savino could have written, and to the same at the end appended the Life of Bl. Gerardesca, in that order in which he had received and noted her marvels, after whom the Life was written by her Confessor, the very Writer and likewise Confessor of the Blessed, or another diverse from the writer of the Codex, yet the spiritual Father of the same Blessed, and conscious of all her secrets and a partaker of the graces, obtained (as he speaks) for a certain Religious; not wishing namely to name himself. For the rest this Life lacks those historical lights of chronotactic notes and illustrious persons, named by name, by which others more accurately written are wont to shine: and although there mention is made, number 22, of a certain Urban, formerly Abbot of St. Savinus; and number 27, of Lord Deodatus a Monk of St. James del Poggio; and number 43 of Fr. Peter; and again number 54, of Gregory Abbot of the monastery of St. Michael of the Discalced, to whom a little before he died the Blessed confessed: since however these are not had known from elsewhere, nor is found the Chronicle of that monastery, no help from those names can we have.

[5] full of heavenly visions, But as this Life lacks those lights, so it abounds with revelations and ecstatic visions, sometimes such, that, considering the genius of this more malignant age, I have doubted whether it would be expedient to bring more of them into the light; those especially, in which the situation and form of the heavenly Jerusalem, and its citadels, mountains, palaces, streets, rivers, ornament, feasts, and joys are expressed, so materially, that the delicate ears of some seem rather to be offended, than salutarily excited to the desire of supernal things. But when I consider the Apocalypse of St. John the Evangelist, of whom here most frequent mention, without doubt full of divine mysteries; yet in a like style and manner explained; I judge it will be, that souls founded in true humility, and wont to feel of the sayings and doings of the Saints men and women in goodness and simplicity of spirit, not unlike the Apocalypse of John. may be faithfully edified. Yet I would wish in reading these the reader to remember that Parergon, which I interposed in the Lives of St. Mary Magdalene de' Pazzi: because by it I believe a reader is sufficiently to be forearmed, however critical and fastidious.

[6] If I had had any hope, either of obtaining her Life sometime entire, or of eliciting from somewhere more certain notices of this Blessed one, now almost worn out from the memories of men; I would have wished to defer all things to another time. But I understand all the other copies of the same Life, more recently transcribed from the same Codex, to be found defective everywhere in the same places; which is a sign that the loss is sufficiently ancient, why she is given on this day. nor probably reparable. Wherefore it has seemed most fitting, after the Life of Bl. Bona, to set this of Gerardesca, on account of her glory among the Saints revealed to this one, and the much similitude between the two, and the proximity of place and time; to this end at least, that there perish not wholly, what now for the greater part is lost. But who knows, whether not, occasion being taken hence, whence less is hoped, something of more certain knowledge is to be brought out?

THE LIFE

Probably collected by her Confessor,

From an Old MS. of the Monastery of St. Silvester at Pisa.

Gerardesca of Pisa, Tertiary of the Camaldolese Order (B.)

BHL Number: 3421

FROM A MS.

CHAPTER I.

The pious marriage of Gerardesca: the receiving of the monastic habit, the first beginnings of divine revelations.

There was a certain woman in these days in the Pisan parts a holy woman, by name Gerardesca, near the monastery of St. Savinus, and of the same Profession and Order. Having entered a monastery at seven years, To the oppressed compassionate, to the afflicted she was merciful; fervent in charity, imbued with all virtues; meek and fearing God. For in her girlish years, before she attained the end of the seventh, taught to fear the Lord, and loathing the delights of her parents, she fled to a certain monastery, and there for the whole time of her life to serve the Lord she disposed. At length while there for some time she stayed, and her mother for her grieved very vehemently; induced by maternal sorrows, as one who had not yet come to maturity of age, at the voice of her mother simply from the monastery she went out. And when through

some time she stayed with her mother, subject in all things to her will; to her, wishing to deliver her into marital wedlock, she did not deny assent; and thence led out and given in marriage, nay as a sheep before the shearer growing dumb, inasmuch as ignorant of this world, into so great perils not of her own will and into the pleasures of marriage she immersed herself.

[2] But after she considered herself prolonged from the services of Jesus Christ, and involved in secular cares; she began most vehemently to be saddened, that she was destitute of the most sweet joy. But, because the just man lives by faith, believing that even in marital union she might please the Lord, even thus she serves God more earnestly she began continually to macerate her body with fastings and prayers; and so it came about that daily she neither ate nor drank, until in the church with six hundred genuflections she had with tears prayed the Lord. For she was diligent in prayers, fervent in fastings, and that she might always be able to be present at the sacred mysteries not remiss. What more? So in the world she remained, to the world now dead, that not even a little in worldly delights did she rejoice. For now made a ladder of paradise, she gave forth in herself examples of all good works. For she was taught by the Lord not to hide her good works under a bushel, but to set them upon a candlestick, by good example to others. that thence our heavenly Father who is in the heavens might be praised. Therefore while this Saint remained in the world with her husband, made as a heifer of Ephraim taught to love threshing, she ever bore in mind what she did not yet bear in habit.

[3] And when she could not receive offspring from her husband, her mother continually prayed the Lord, To her receiving no offspring that to her daughter a son might be given; in whom the divine clemency could be praised together, creating all things from nothing, and calling those things which are not as those which are. But because the Lord had now chosen her for His own, He appeared to the mother, in dreams speaking and saying to her: Since you desire your daughter to receive offspring from her husband, that your devout petition may be fulfilled, for her son I give John the Evangelist. And straightway at that same hour the Lord delivered to her sage, and savin ^a, and the over-sea plant ^b. O with how great festivities now the Saint could rejoice! O with how great gladness exult! who when she perceives the petition of her mother fulfilled from the mouth of the Most High, takes a son grown, who would rather guard the nurse, than the nurse support him. Whence it came about, that as Bl. John received the Virgin into his own at the Lord's death, so to this Saint from then he would lend his patronage. And when her mother rose from sleep stupefied, nor could contain herself for joy; to her neighbors outside she went, carrying in her hand the aforesaid herbs, which the Lord in sign of love had left her, as to her at least it seemed. for a son is given St. John the Evangelist. In which deed indeed the Lord indignant, with so great power struck the said herbs from her hands, that her hand and arm being wounded with fistulas, for two years (after which to her health by divine clemency returned) she remained infirm.

[4] At length, since the Saint continually longed in great affections, the world and its enticements being cast behind, in some monastery in the services of Jesus Christ to lead her life (for she did not believe that in the world life eternal could be merited) with fervent zeal she began to admonish her husband, that together with her leaving the transitory things of this world, the fruit of a better life in a monastery they should take, Her husband being persuaded to become a monk at St. Savinus, and then obtain the participation and glory of the heavenly kingdom. And so it came about, that, since she ever persisted in admonishing her husband, her husband, inasmuch as taking the better part, to his wife's so pious will gave his assent and consent. The holy woman therefore fearing lest the holy purpose of her husband should be changed, since every age is prone from its adolescence to evil; hastily undertook the journey to the monastery of St. Savinus, where at the same time was an Abbot a man of venerable life, near to that Saint in degree of kinship. Who when he had heard from the holy woman, that she wished to assume the habit of the same monastery with her husband, because he ever fostered them in the bowels of Jesus Christ, she dwelling near it takes the habit too, straightway the sacred company of Monks of that monastery being summoned, by the common and eager consent of the Brothers and his own, to the said aforementioned Lady and her husband gave the habit of holy Religion: and them in his sacred arms benignly receiving, thenceforth began to treat them as spiritual children.

[5] But the holy woman, after she perceived herself adorned with the holy garments; as if in all things she abounded with delights, glad and cheerful began to give thanks to God, who does not abandon those hoping in Him. Straightway therefore there was given her outside the monastery a little cell, where continually praising the Lord, with all the powers of body she clung to the divine services. A wonderful thing indeed, and from the age unheard of! She, while in the world she remained, never cheerful, never glad was seen: thenceforth ever cheerful and fervent in spirit. but after she received the habit of holy Religion, taking gladness from Religion, with so great alacrity she began to be filled, and to exult with so great joy, that her face and eyes, as if never about to see sadness, shone with infinite alacrity. And furthermore, when she began to stay in her oratory, profiting from virtue to virtue, the grace of the Holy Spirit, which even in the world she had possessed, in that oratory she more abundantly exhaled.

[6] On a certain day therefore, when the mother of Bl. Gerardesca had come to her, Before her mother she suffers an ecstasy: that she might rejoice in the sight of her; she, while she would not trouble her mother, nor desist from her accustomed contemplation, going out of her little cell, went out to pray into the garden. And when there devoutly in prayer she remained, there appeared to her a certain golden eagle, coming toward her. Which when it had approached the Saint, so struck the Saint in the breast, that as if dead it prostrated her to the ground. And when her mother had gone out into the garden, to see what she did; and found her as if extinct, with tears she carried her into the house. But the Saint a little after coming to herself, began the Most High with full exultations to praise…

[7] A heavenly concert being heard When on a certain day Bl. Gerardesca more early than usual remained in prayer, she heard the voices of those singing in heaven and praises resounding to the Lord. Who when she had opened the window of her little cell, if she could see anything in heaven, straightway that singing pressed down in silence grew silent. But when the aforesaid Lady believed this kind of silence to have happened on her occasion, forthwith weeping bitterly, she began to say within herself; I am not worthy to contemplate so most sweet a joy. These things therefore she saying, three doves appeared in the oratory, having aery wings, and stars on their forehead, and golden crowns on their head, and white breasts adorned with crystalline stones. And spreading their wings on either side, secretly they remained for three continuous days and nights. And so when the fourth light shone, there appeared in the same oratory a certain eagle, clad in a certain cope, having a golden crown and on its neck a golden thurible, and five stars on its forehead, and also a certain golden book it carried on its breast. And when the Saint had beheld the stars, which stood on the eagle's forehead, and the Lord being seen, she attested that she saw the whole triumph and joys of eternal life. And straightway there appeared a certain royal throne, which was placed upon the back of the eagle, and the Lord came, and sat: and there was with Him Bl. Mary the Virgin and Bl. John the Evangelist. But St. Gerardesca all these things attentively kept, conferring in her heart.

[8] When therefore there was a certain Religious, whom this Lady loved, she obtains the name of a monk dear to her to be inscribed in the book of life; who desired to contemplate the divine mysteries; at the prayers of the blessed Virgin the said Religious was presented before the Lord. And when Bl. John the Baptist and Bl. John the Evangelist led the Religious before the divine presence; they took the cope from the back of the eagle, and gave it to the blessed Virgin: who clothing the said Religious with the same mantle, presented him before the majesty of the Lord. But the Lord taking away the crown from the head of the eagle, set it on the head of the Religious, and commanded Bl. John the Evangelist, that he should take the book from the breast of the eagle, and write his name in the book of life. And when Bl. John had fulfilled the command of God, he showed the writing to St. Gerardesca. Which when the Saint had seen, and recognized the aforesaid Religious, she exulted with great joy. Moreover there remained there the Lord for three days, the darkness of night being wholly driven far off.

[9] After these things the Saint went with the Lord into the desert, and there remained for seven days and nights. Then, and having accompanied the Lord through the desert to heaven, whether in the body, or out of it, God knows, with full vision she beheld; how the Lord stood there, fasting forty days and nights. And she saw how the Lord, praying and weeping, Angels coming oftener comforted: and how the Lord went up, with flesh and without flesh, to the Father, asking Him that the cup of death might pass from Him. After these things the Lord sent her a golden ring, having in it written letters, which said: This ring I give you for a pledge, since the things you have seen and heard concerning the Religious shall not pass until they be done: and the Saint bound that ring on her neck, that she might show it to the said Religious. These things being thus performed, Bl. Gerardesca went with the Lord into eternal life: she sees a mansion prepared for the same monk, and the Lord ordained a procession, with the blessed Virgin and the whole heavenly Court, outside the city of Jerusalem, where there were two Angels, hewing precious stones. And when the Saint asked about that work, thus it was answered her: This ought to be the house of your Religious. And straightway He commanded in the place of that Religious an Angel to be prepared. Then Bl. John said to the Saint, The ring, which you have, ought to be taken from you by another ^c, who loves him more than you. The Saint therefore troubled thereupon said, Who is she?…

[10] … The beginning of the vision is wanting, of the soul of the same deceased Religious, and his soul after judgment led to judgment by demons, as far indeed as from what follows is gathered. But Blessed John said: You have nothing against her: go therefore, and let her free. But that soul stood before them, struck with great fear, and as if from strong perils had not yet received itself into the camp of security. And the following day, while still all things, which had been done concerning that soul, were before the eyes of the Saint; the Saint suppliantly asked, that this kind of vision being put away, she might deign to be freed from the sight of the demons. Forthwith her spirit was rapt, and

was in a certain house, fair with comely beauty, in which indeed was Bl. Michael with the soul of the aforesaid deceased, wearied with the greatest afflictions. And when there were in that house very many chambers, adorned with most beautiful ornaments, and the Saint wondered at the beauty of the lodging here and there; suddenly Bl. Michael departed from the place, there straightway approaching on the way Bl. John the Evangelist, St. Savinus ^d, and also Bl. Martin. Then addressing her, Bl. Martin in the same to be received. said: Since this deceased one had great devotion and bore full faith in Bl. John the Evangelist, Bl. John has not forgotten him, but asked God for him, and diligently poured forth prayers: and the Lord gave him most full power, up to the third day to wipe away the penalties which he merited; and on the very feast of the Annunciation of Bl. Mary, which was to be on the last day of those three, to bring him to everlasting rest. And so the aforesaid feast coming, that deceased one stripped of all penalties whatever, was placed before the eyes of the Saint in one of those chambers, which before the blessed woman, as has been said, thus adorned had beheld.

[11] There is shown her the Annunciation of the Bl. Virgin. After these things came Bl. John the Evangelist, and spoke to her saying: Do you wish to see the house, in which the glorious Virgin was saluted by the Angel? The Saint said, Yes, holy Father. And coming with Bl. John to that house, they found in it our Lady, in garments and age disposed, just as she was when she received the word of salutation: how also she was leaning upon a certain column, remaining in devout prayer. She saw all things one by one, which then were done by the blessed Angel and Mary.

[12] On a certain night, when with great revolutions of mind the Saint thought, how great and of what kind was the divine power; in a moment to the church of St. Peter ^e to the steps she was borne, which church indeed is distant four miles from the Pisan city. And when there she remained beset with great stupor, she saw a great multitude of people staying round about: of which sudden vision the sight greatly terrified her. and the future consummation of the world. And someone came to her saying: You will have in this vision no slight disturbance, and by the sharpness of terror your mind will in some way be crushed. And straightway the heavens were opened, and fire going forth from them seemed to consume the whole surface of the earth, as it will happen at the end of the world. Then the Saint saw herself dead, and her soul trembling beheld the body, an inaudible din of peoples resounding everywhere. But there appeared to her Bl. Peter the Apostle saying; I am he who a little before spoke to you, and you have seen how this world ought to be consummated. But you ought not yet to die. Then the Saint asked of him saying; Are the men of this age still dead? But he answered: By no means. And straightway the Saint, restored to bodily integrity, for many days afterward was seized with fear, and disturbed with many temptations.

ANNOTATIONS.

CHAPTER II.

Favors divinely obtained by the Blessed for others, the well and the sick, and visions intermixed with them.

[13] On the feast of Bl. John the Evangelist there was a certain Lady, Theodesca by name, a Pisan citizen, Praying before a friend she is raised into the air. in the church of St. James del Poggio, which is outside the Pisan city, with Bl. Gerardesca. And when the Saint prayed, she stood in the air about ten cubits raised. Then that woman rising trembling, when she saw the Saint raised up singing in sweet song after the manner of the Angels, began with great gladness within herself to say: Truly today with the Saint I shall be in Paradise, a partaker of the kingdom of God. And when amid these things the bell was rung for the Matin Hour, and the Saint returned to her place had risen from prayer; that woman by no means attempted to inquire of the Saint about the aforesaid things. Again when the aforesaid Theodesca had a son over the sea, and that son of hers came to the Pisan port, and a certain daughter of hers had died; she stood saying, having heard of her son's coming: Lord God, she absent knows her complaints concerning her daughter's death. if my daughter still lived, now with my daughter and him I would obtain full joy. O Lord, why has this pleased You? And straightway it was revealed to St. Gerardesca, that the said woman had thus complained, and that her son a great tempest having arisen in the sea had dreaded drowning. And when she went to the Saint, that she might rejoice with her over the coming of her son, and that son of hers came with her; the Saint narrated to them all things, with no slight stupor of the hearers, as has been said above, on account of which they with living voices praised the Lord Jesus Christ.

[14] On a certain night, on the feast of All Saints, the Saint was in the church of St. Savinus, that she might hear there Matins: and behold a certain eagle visibly appeared to her, having on its head a golden crown, She sees the Saints at the reading of the Gospel lay down their crowns, and in its mouth a certain little branch, in which were birds, which composed the most sweet differences of voices. But the said eagle flew through the whole church, resting upon the heads of certain worthy ones, staying there. And when the Gospel was said, the Saint saw the heavens opened, and the Saints standing with crowns laid down, on account of reverence for the Gospel. From then therefore the Saint judged, that while the Gospel on earth is sung, the crowns of the Saints with reverence are laid down.

[15] But when on a certain night she was held by a grave infirmity, and watched in her little bed; behold a certain hand stood under her head, and she heard some conversing on the side. The conversation being perceived, turning to the side, she saw the blessed Virgin, St. Catharine, St. John the Evangelist, and St. Paul the Apostle: but Bl. Catharine had in her hands branches of olives with palms. The holy ones too John and Paul, going to the Saint, lifted her from her little bed, that she might do reverence to our Lady. But the glorious Virgin said to the Saints John and Paul, Lead hither such Religious. And they went, and led with them those, of whom the blessed Virgin had spoken to them. And our Lady said also to Bl. John: Take those branches, and give to each of the Religious a branch. and the Mother of God to receive the Religious commended by her. And when this was done, the blessed Virgin held his hand, as if she held it out, those always kissing the hands of our Lady. But when Bl. Paul had two crowns in his hands, he said to her; Lady, You see to it. Soon Bl. Mary said, Take from her the ring, because it is better for her not to have it, on account of the devil and the smoke of vain glory: but I wish to store it away for her, until the day of her death. And straightway the ring was taken from her, and turning herself, she said: Truly all things, which I have heard and seen, are true.

[16] On a certain night also, when St. Gerardesca was called by someone that she should go with him; forthwith from her bed she rose, and with him undertook the journey: and going together they came to a place, In a vision led to Purgatory, which was tripartite into three paths. When therefore they had begun to go by one of those paths, they found two rivers, by which the aforesaid path was walled on either side; which rivers indeed contained very many demons and serpents: but the demons too, barking like dogs, eagerly sought to seize the souls passing by. The second path too on one side had a river, and on the other was a precipitous cliff, exceedingly perilous and deep. But the third path had on one part a river, and on the other gardens, exceedingly beautiful and famous for dignity, which no one could number. Therefore by the path, which directed to the middle, they saw souls crossing and going to Purgatory. And so while they crossed by such a way, behold four winds blew, shaking it so strongly, that scarcely could she keep herself on her feet. But the aforesaid guide, seeing that the Saint's frailty was greatly shaken by the winds, a certain staff being held out to her, through various terrors, said: Take this staff, and oppose it to the winds, that they may not be able to harm you. Furthermore when the Saint had taken the staff, straightway the winds ceasing inflicted no trouble on her. After these things coming by the way, where was (as has been said) a very great cliff, they came to a place exceedingly horrible, which was called hell.

[17] And while the Saint scarcely could keep herself there upon her feet, she learns what solace is given there to souls. on account of the horrible blasts of the winds and infinite perils; yet passing through the midst of Hell without injury, although she was terrified in the vision of the penalties, she saw at the head of a certain way Purgatory. But the Saint approaching Purgatory, and speaking with those who were there, asked diligently of them, by whom they were visited, whether by the blessed Virgin, or by Bl. John the Evangelist. Who forthwith answering said; The Lord visits us once a month, and then we sustain no torment. But since the soul of a certain one, who many diverse and foul sins had committed in the world, lately came hither, about to suffer great and diverse punishments, the Lord now for as it were forty days elapsed has not come to visit us. Yet when He comes, He shows us at His return mercy, leading with Him the souls which have been purged into eternal life. Then these things being thus said soon came Angels and very many Saints and raised three banners, one of which had a Cross, and another an image […] and the third an image […] of an Angel contained. The Saints therefore standing in Purgatory, and how fornicating Religious are punished. the Angels too entering, the holy souls with greatest praises bore away into Paradise. And he who had led the Saint, all the things which had been seen relating and setting forth, said: The souls which committed grave and horrible things in the world, most gravely offending the Lord, are condemned to infernal penalties: among which remain the souls of some Religious, who had sons or daughters in the world, and therefore demons holding serpents struck them. And straightway the Saint saw the sons of the Religious coming forth, [who], as quarreling and reproaching, reported the intolerable penalties which they suffered upon their fathers.

[18] Therefore these things being thus performed and seen in order, he who led the Saint said to her; You must still go on with me, that your ears may hear and your eyes see, the things which are to come. And he led her into a valley not small, where were innumerable bones of the dead, She sees also the resurrection of the dead and Angels and demons standing, and separating bones from bones, namely the bones of the elect from the damned. She saw also how the elect rejoiced, and the condemned were saddened and murmured to one another. And straightway came the Lord with great fury and wrath, and the Angels and Saints with Him, fearing and trembling. And behold a certain Angel came, carrying in his hand a kindled torch; and striking the earth with it, consumed all things which are under heaven. But the elect seeing that both the waters and the mountains were consumed, began together with one mouth the name of the Most High with ineffable praises to praise. and the judgment. And straightway rising, they heard the voice of the Lord saying, Come blessed, and, Go cursed. And so it was done: and the just went, rejoicing and exulting, from the sight of the Lord into eternal life; but the damned, groaning and howling, into everlasting punishment.

[19] After these things the said Lady, returned into the world, when she had seen herself sequestered from so great divine mysteries, Hence restored to herself, which before she had seen, began most vehemently to be saddened; whence it came about that from exceeding grief as if dead languishing she remained. And when her mother, going to her, had found her as if dried up on one side, with her whole household she bitterly wept, and with loud voices wailed; so indeed that the neighbors hearing this, rose hastily at their cry. Meanwhile this Lady, as if from the slumber of sleep stupefied rising, began all the offenses of her mother in order to express, which in her life she had committed. But her mother, she rebukes her mother's sins: wondering greatly at those things which she had heard and exceedingly terrified, confessed, that she had done all, as the Saint had said. And the Saint said again: Since today before the third hour I ought to pass from this life, I wish hence hastily to depart, lest the debt of flesh in this place I should pay. For my brothers are indignant against me, wherefore I wish at the church of St. James del Poggio to be buried: follow me therefore: and her mother followed, and those who were with her. And when the Saint had proceeded a little, nor could on account of her torment further walk, she fell as if extinct to the ground. Then there appeared to her Bl. John the Evangelist and Bl. James the Apostle, comforting her. And when St. Gerardesca had reclined in the bosom of Bl. John the Evangelist, Bl. John said to her: You were thinking in your mind, to reveal all things which the Lord has shown you: but, she is bidden to keep silent of the other things seen. since you ought not yet to be stripped of human things, lest thence you should catch the praise of vain glory, such a purpose (from which you should wholly desist) was utterly displeasing to the Lord. And straightway touching her forthwith she was healed, and they departed: and the Saint went on her own feet to the church of Bl. James, praising and glorifying God.

[20] Likewise there appeared to her on a certain day the blessed Virgin Mary with Bl. John the Evangelist, Of her spiritual sons one and the holy Virgin had a certain vine in her hand, which had a trunk not small adorned with pearls, and seven grape-clusters adorned with odoriferous flowers. St. Gerardesca therefore asked Bl. John, what that vine portended. But Bl. John, with cheerful countenance regarding the Saint, greatly rejoiced with her; and leading her to the feet of the blessed Virgin, asked diligently, what that vine meant. But the blessed Virgin answered: This vine I hold in my hand, for your Religious son; which indeed as often as asked I show to my Son, so often He considers what I desire. The blessed Gerardesca therefore with tears said: My Lady, ought that same Religious to die at present? To this the blessed Virgin answered: He ought not to be deprived of secular life, until the grape-cluster which remains on this vine ripen. And she said also: I will not cast this vine from my hand, until I shall have presented his soul, reclining in my arms, before the sight of my Son. she understands to be dear to the Mother of God; Wherefore tell the said Religious, that by all means let him take care to obey his Prelate, whom he did not fear to resist; since obedience is no less pleasing to God, than the salutary host. And when she said these things, they departed. But St. Gerardesca, asking the said Religious about these things, learned from him all things, as it had been revealed to her.

[21] But when on a certain day her servant remained in prayer, she saw a certain Religious ascending, having a crown on his head, and four Angels most devoutly bore him. And when she beheld this most diligently, she saw two elders standing in the air, and with them was a most reverend Lady, extending unanimously their arms, that they might take the said Religious into heaven. She saw likewise very many men standing on the earth, who looking up into heaven praised and blessed God, saying; the same seen by her servant in glory, You are worthy, Lord, to receive the kingdom and glory and honor: and all rejoiced together with one another. These things therefore being seen the aforesaid servant going to St. Gerardesca, indicated to her in order as she had seen. But St. Gerardesca hearing these things, began with inmost heart the ineffable clemency of God to praise, who had shown His mercy about the said Religious.

[22] But afterward the holy woman, with tears inquiring diligently of the servant about those things which she had seen, she too thus sees thought in her mind, that the said Religious would in a short time be deprived of the present life, whereat she was greatly troubled. And when in such hesitation she persisted, soon her spirit was assumed, and she was with the Lord and with the blessed Virgin: and so it came about that by the will of the Lord the blessed Virgin, addressing St. John, said; Since the Lord wishes to fulfill the desire of Gerardesca, call John the Baptist and James. And when they were before the blessed Virgin, the blessed Virgin said to them: Go and satisfy Gerardesca, by endowing the Religious, just as John the Evangelist. And when they went together with the Saint, they came to a certain place, and understands those opposing her to be damned. where was a cloister not small, and trees of wondrous fair beauty. And when they went up, they saw there a wondrous bed, and youths shining with ineffable beauty, standing about it: and they saw the Trinity and the whole heavenly Court remaining in the house. And there was indeed there an Abbot, Urban by name, who once had been Abbot of the aforesaid monastery of St. Savinus, rejoicing very much on account of the ornaments of the Religious. The holy woman therefore recollecting her Brothers, who were wont to inflict tribulation on her, began most vehemently to doubt. But St. John the Evangelist said to her: They are now in hell, who caused you distress, and the rabid infernal dogs eat their tongues: for I incite the justice of God against those, who do not fear to make persecution against you. Truly therefore it became this Saint to rejoice, who had a son a helper in heaven and protector on earth.

[23] There was a certain Friar of the sacred Order of St. Francis, who continually suffered in his mind a huge tribulation. He went therefore on a certain day to St. Gerardesca, and entreated her saying: There is a certain Friar, whom I love as myself, Praying for another gravely afflicted, continually sustaining innumerable tribulations: I ask therefore your sanctity, that you ask the Most High, that He deign to show you, whence that Friar is so gravely disturbed: for he is occupied with so great grief, that he seems as if led into madness, and to come wholly into folly. But she the Friar's prayers, as she was wont, with a grateful mind receiving, offered herself about to procure, the things which would redound to the consolation of the said Friar and the salvation of his soul. And when she was on a certain day in the church, she returned to the memory of that whence the aforesaid Friar had so suppliantly entreated her: and setting her knees on the ground, she began most devoutly to pray for him: and returning to her little cell, her garments laid aside she sharply scourged herself. But when she thus in the maceration of her flesh persisted, openly from heaven she heard all things, on account of which the aforesaid Friar was afflicted with so great tribulation. she learns his sins for which he was so afflicted: But after some time the said Friar returned to the Saint: and she recited to him all things which against God he had done, and that on Good Friday he had sinned. Then he confessing all things to be thus true, just as the holy woman had said, said: Truly, Lady, all these evils I did, and I am worthy of death. And returned to his own, full of great joy he said to a certain colleague of his: Congratulate me, and let us give glory to our living and true God, since He has given me a special consolation, who is blessed unto the ages of ages. Amen.

[24] At the same time, when the only son of a certain noble woman of the Pisan city was sick to death, for a sick man soon about to die she obtains a brief health: his mother went to the Saint, humbly demanding, that she should ask God for her son. But soon when the Saint, benignly compassionating the miseries of the mother, entreated God for him, she heard a voice from heaven saying: I will restore him health, on account of the desire of the mother: but after a few days he will be taken from her. And straightway he was made whole who was infirm: and after no long time he died.

[25] A certain woman likewise had a son a soldier, who was very sick: praying for another sick man, she sent therefore her niece to the Saint, that she should ask her for her son. Then she, as pious and humble, immediately setting her knees, with tears entreated the Lord for the said sick man. And when she remained in prayer (whether in the body, or out of the body I know not, God knows) straightway she was led into a most beautiful and exceedingly pleasant meadow. And it was full of roses and other kinds of flowers, with no slight sweetness fragrant: but from the splendor of such flowers the whole heaven seemed rosy and joyful. But when the Saint beheld the beauty of so great a meadow, she saw three pilgrims coming toward her. But them approaching the Saint adored with all devotion: after a kiss given to the pierced feet of the Lord, and when she regarded the feet of one of them, and saw the fixings of the nails in them, straightway she judged that it was the Lord: and began most abundantly to weep, and from her tears to fill the places of the nails. But while the Saint desired to drink those tears, soon the Lord regarding her faith, His foot being moved from the ground, held it out to the Saint's mouth: and she rejoicing receiving it, she understands he would recover. drank all that water. The Lord therefore opening His mouth, said to the Saint: On account of the love of My Mother and yours and of James, your prayers

of you supplicating I will hear, since great is her faith; and I will restore health to her son, and he himself will bury his mother. And straightway he who was infirm was made whole, and lived after his mother not many days.

CHAPTER III.

The Blessed, amid heavenly visions knowing the sins of others, wisely heals the same.

[26] At the same time also there was a certain Friar of the Order of St. Francis, She knows that for the sake of tempting she is visited, bearing great faith and devotion toward the Saint, seeing and hearing the signs and prodigies, which the Lord continually showed through her. And when at a certain time the said Friar went to Rome, and found there the Minister of his Order; he began to set forth to him all things, which the Lord wrought in those days through St. Gerardesca. But the Minister stupefied at these things very much, wished to tempt her, saying, Let us go to her, and whatever between themselves they proposed to do. Not long after, the aforesaid Friars came to the place, where the Saint stayed: and when they were with her, the Saint addressed them saying: I do not wish to speak with those, who have come to tempt me. The Friars wondering at the things which they had heard from the Saint, and since she had revealed the secrets of the heart, fell to the ground, seeking to kiss her feet: and confessing all things as the Saint had said to them, departed from her, praising and glorifying God.

[27] Likewise at the same time, when on a certain day on the feast of Bl. Mary she went to the church of Bl. Francis, a certain Friar came to her, and said: Today at earliest dawn, I and a certain Friar standing together, perceived a great joy in the Lord: and there came a certain voice from heaven saying, In the church of the Minors hearing Mass The joy which you have seen ought to be transferred to another person, to whom also another greater I will show: prepare yourself therefore, Lady, since so great a grace is owed you. But she, full of all humility, devoutly in prayer remained, as she was wont. And while the choir of the Friars Minor sang, Holy, Holy, Holy, three rays of the sun came through the window which was near the altar, and three doves, and golden stars; of which doves two, having a hyacinthine color, lay on the right and left shoulder of the Priest, who treated the mysteries of the Mass at the altar, sustaining his arms: but the other dove, white as snow, she enjoys a heavenly vision, lifted up the Lord's Body, standing in the middle of the Priest; so indeed that the Priest believing to handle the Host, invisibly handled the dove, which the holy woman saw openly. But soon, St. Gerardesca remaining in prayer, her Spirit was borne into heaven; and she saw, to all the Priests, who at that hour celebrated the mysteries of the Mass, the glorious Virgin Mary with a great multitude of Angels standing by: and the Eucharist too, which they sacrificed, they broke upon the breast of the blessed Virgin when they said: Peace be with you. Then she heard all the Masses which were continually celebrated in the world, and the whole day in ecstasy she remains. at which likewise the blessed Virgin stood by. Furthermore the body of St. Gerardesca stood in the aforesaid church of St. Francis for the space of one day as lifeless, so that the Friars of that place wondered, praising the ineffable power of God. And when her spirit had returned to her body, the holy woman would not of those things which she had heard and seen that day reveal anything: but on the other day the Friars coming to her, learned from her whatever she had seen and heard diligently.

[28] At another time also there was a certain woman, the godmother of St. Gerardesca, To a woman who falsely defamed of adultery, having a certain kinsman of hers, whom she greatly loved. But it came about, when he wished to take a wife, that assenting to the persuasion of his kinswoman not to take a wife except of noble race, from this purpose he wholly desisted: wherefore the husband of the said woman angry, reproached her daily, saying: You do not wish your kinsman to take a wife. But she said: I do this, because I love him. And when the aforesaid kinsman of the aforesaid woman had learned from her, that her husband said such things to her; indignant he swore never to take a wife, except by the leave and command of his kinswoman. Therefore the neighbors, considering an oath of this kind, said to one another: For evil he did this, since he shared the offense of fornication with her. When therefore on a certain day the aforesaid woman went to the Priest that she might confess her sins, all her crimes she recited without the enormity of so great a sin. But that Priest, since he had heard her infamy, and what her neighbors reported of her, said to her: What do you think you are doing, unhappy one? All your crimes you disclose; but the execrable crime, which with your kinsman you did, you do not indicate: for of this is public fame, nor can you conveniently hide what is known to all: for your neighbors say, which from indignation she had committed, that you having fornicated with your kinsman, made him swear, never without your leave to take a wife. Then that woman kindled with fury, said, How can this be? And rising said to the Priest: I do not wish that you give me absolution, but await me up to fifteen days: and going away, the sin, which she had never with the kinsman done, she damnably did. And when she had returned to the Priest at the term as she had promised, she said to him: Lord, that which had not been, has been done, and departed: and so the Presbyter did not understand the word, nor did she confess the sin.

[29] Meanwhile the said woman on a certain day going to the church of Bl. Mary, placed a certain veil upon the icon of the blessed Virgin, for the remission of her sins. Then the blessed Virgin Mary appeared to St. Gerardesca saying: and then offered a veil to the Bl. Virgin, Such a godmother of yours offered me a certain veil, which I wholly refuse, on account of the sin which with her kinsman she committed, until it be deleted by the laver of penance. I tell you also that you store it away, until the said woman do penance for so great a crime. Go therefore and tell Lord Deodatus, Monk of St. James del Poggio, that she should approach the Priest who is her Penitentiary, that so by admonishing he solicit her and by soliciting admonish, that she receive a salutary penance: and she told her all things which the woman had done. Then the Saint rose, and went to the church, and found the veil, as the Blessed Virgin had said to her; which also she received from her, and stored it away.

[30] bidden to consult When therefore one day Fr. Deodatus had come with one companion to the Saint, the Saint called to herself the companion, and said to him, I have to speak with you. And she began to set forth to him, how Bl. Mary appearing gave her a certain veil ^b, which a certain woman had offered her for the remission of her sins, which indeed the holy Virgin abhorred, since with her kinsman she had fornicated. She said also to me: Go and keep that veil, and tell Lord Deodatus, that so with all solicitude let him strive, that he recall that woman from so great a crime to penance, and afterward restore the said veil. But when the Saint had indicated all things to the aforesaid Friar in order; the Friar said: I counsel you, Lady, that all these things in order you set forth to Lord Deodatus. Therefore the Saint, calling to herself Lord Deodatus set forth to him all things, through her Confessor; as above has been said. But he, stupefied at so great a mystery, said; What therefore, Lady, is to be done? I am indeed ready devoutly to execute all things, which you enjoin me. But the Saint said; Go, and seek the Priest who was wont to give her penance: and if you find it to be as I have said, return to me, and I will show you the veil. Lord Deodatus therefore going with his companion, and finding the Priest, asked him about all things which were said diligently. Then the Priest answering, said all the things to be true which were said by the Saint. And returning to the woman ^c, they narrated to her all things, as the Saint had indicated to them: but she denying all things, said, that she had never perpetrated a sin of this kind. Then Lord Deodatus said, Go to the church of Bl. Mary, and see if the veil is there. But she going to the named church, and not finding the veil there, knew that it was at the house of St. Gerardesca: and straightway returned to her heart, he causes her to be persuaded to do penance, she took for so great a sin a remedy. Then Lord Deodatus returned to the Saint with great joy, saying: The woman has received penance, and has confessed her fault. But the Saint, full of great joy, said: Go, restore the veil to the blessed Virgin: but they going did in all things as the Saint had commanded.

[31] Therefore not long after the said woman expired: who afterward dead appears to her. but on a certain night her soul passed, greatly tortured, near the little cell of the Saint, vehemently wailing: and entered to the Saint: and there entered two demons, who scourged her, with her. But the Saint compassionating her, and praying God for her, knew not who she was. Standing therefore before the Saint, she said: Why, O godmother, do you not speak to me? But the Saint, somewhat shaken with fear, knew her, and said to her: What do you wish? And she: Fear not, for I am such a godmother of yours. I ask you therefore, by reason of divine mercy, that you ask God for me: for the Lord reveals to you whatever pleases Him about any person. Were you not she who revealed to Lord Deodatus, that I was unwilling to do penance for so great a crime? on account of which I sustain an inestimable penalty and am tortured in ^d gehenna: those too, who outside remain, are the souls of sinners, who unceasingly are scourged. These things being thus said soon she departed.

[32] But when these and other miracles the Lord through His Saint showed, Praying for a Religious less obedient, the whole people running to her, there came to her a certain Religious: who trusting in the Saint's merits, asked her, that for him she should pray the Lord: for he was by the command of his Superior given to a certain obedience, which his mind bore ill. But she, inclined by the Religious's prayers, prayed for him. And when in prayer she persisted devout, whether in the body, or out of the body I know not, God knows, she was borne into the choir of the church of the aforesaid monastery of St. Savinus: and vehemently terrified she feared lest she be found there by the Monks, wherefore she said: O! if the Monks should come, and find me here standing, how great injury would they inflict on me? And looking at the door, whence the Brothers were wont to come, she sees the Mother of God in glory, she saw before the altar of Bl. Mary the Virgin a certain very comely tree, adorned with most white lilies: and a certain Lady leaned upon the tree, with hands joined for prayer. And when the Saint saw her, not wishing to cause her tedium, she drew back: and saw here and there in the choir, and near

the altar, very many Angels standing. Therefore when the Angels came to the Saint, that they might salute her; the Saint asked them, saying, Why do you stand here? But they answering, said: We are here with our Lady: and she is the one who prays before the altar. And when they said these things, forthwith they approached Bl. Mary, who now sat near the altar on a throne, standing on bent knees before her. Soon the blessed Virgin commanded them, that they should lead St. Gerardesca to her: who straightway going, set the Saint before the blessed Virgin. But blessed Mary said to the Saint: Why do you ask for the Religious? Did he not refuse to obey? the fault offensive by that: I wish that he be in all things obedient to his Abbot, since it is good: and she revealed to her the individual thoughts of the Religious. And straightway finding herself in her house, she began most vehemently to rejoice in the Lord.

[33] Likewise at a certain time a certain one proposed in his heart to slay a certain enemy of his: she reveals and hinders a slaying destined by another, and when he prepared an ambush that he might fulfill his wicked purpose, nor could the Lord hindering accomplish it; it was revealed to the Saint by a voice saying to her: Condemned ^e is such a one, because on such a day he wished to kill such a one. But straightway the Saint, causing the aforesaid man to be called to her, reproved him for so great a crime. But he these things heard, bitterly weeping confessed, that it was true as the Saint had said to him: and does thence salutary penance, praising the Lord Jesus Christ, who does not wish the death of sinners, but that they be converted and live.

ANNOTATIONS.

CHAPTER IV.

The Blessed narrates the things shown her in the heavenly Jerusalem through various visions.

[34] Wishing therefore the Saint on a certain day, the things which concerning the kingdom of God she had seen to reveal to others; she said, that while on a certain day, as was usual her soul was borne into heaven, when she crossed the planets of heaven, she saw a huge plain, which was called ^a the county of Jerusalem the holy city: and there was there a wonderful multitude of castles, and gardens exceedingly beautiful, She explains how rapt into heaven and all the streets of the city of Jerusalem were of most pure gold and precious stones. There were there too golden trees, set in order, whose branches likewise most beautiful shone with gold: flowers also bright and most fair were on them according to their properties, much more pleasant and delightful than these which we behold in worldly gardens. In the midst therefore of this county stands holy Jerusalem, sublime and exceedingly beautiful, adorned with all comeliness: in it too no one dwells, except in the city only. And there were round about seven citadels, comely with beauty, marked with the name of the glorious Virgin: which indeed sublime on the mountains, she saw the heavenly Jerusalem, hewn out of precious stone, have stairs in the ascent and descent, built of more precious gems: and continually upon them from on high with gems and pearls dripping, with all sweetness and delights are filled those ascending by them and descending. But the citadels endowed with inestimable ornament, contain in themselves victorious banners, fortified with the image of Bl. Mary. And indeed within they have precious seats, and shining with sacred splendors, of our Saviour and the glorious Virgin, of the Angels and Archangels, of the Apostles and Prophets, of the Confessors and Virgins, and also of all the Saints: and all things were disposed according to their order. Which citadels too thrice by the whole heavenly Court visited through the year, are filled with ineffable jubilation, and imbued with inestimable glory. and round about it various most beautiful citadels: But other very beautiful fortifications or castles, assigned to souls of great merit, with diligent devotion are kept watch over: but those souls ^b rejoicing, with the Saints sometimes come to the city: but when they wish to ascend to the city, they ascend by silver steps, which are round about the city adorned with every precious stone.

[35] Likewise also the city of Jerusalem, constructed of precious stones, has very high walls with twelve gates: its castles too, palaces, gardens, and streets are made of gold and most pure silver and precious stones. But the choir of Angels being distinct from the choir of Saints, when the Angels about to serve the Saints are moved from their choir, so the divine power works, that by no means the choir of Angels appears diminished: so also when souls go out of the city, they always appear in their places: but in it the choirs of Angels, and the walls of the city by no means oppose, but that all things may be clearly seen from every part: and the things which are outside the city in the castles and in the streets, likewise all are beheld, namely the whole eternal life. But the magnitude of the holy city of Jerusalem is inestimable; and this world likewise, in comparison of the heavenly fatherland, is reckoned as a threshing-floor. The Majesty too of the Father remaining there so towers above all the Angels and Saints, as the air of this world towers above us. The Son too remains beside the Father, and the blessed Virgin somewhat lower than the Son, so indeed that they can touch one another, the Mother and the Son. And twenty-four Elders remain near the Father, like the other Saints. Bl. John the Evangelist too has a place near the blessed Virgin, so namely that they can touch one another. But Bl. John is so gracious with the Lord by a most precious privilege, the order of the heavenly thrones, that when the Saints seek to intercede for those who are in the world, chiefly to him they refer it: who going to the place near the Virgin granted him, asks her that singular patron of the Christian faith, that for us with the Son she intercede. But the holy Virgin hearing his prayers, puts the hands of her Son into the hands of Bl. John. But St. John, as he perceives that he has obtained the things asked, returns to the place, which with the Apostles he holds above all the choirs of Saints. But the choirs of Saints are so proportionally ordered in heaven, that one overtops the other, according to the merit of each one meriting.

[36] and how there the Mother of God prays for men, And when Bl. Mary pours forth prayers for some to her Son, she lifts off her crown from her head, which the Angels reverently receive and keep: and straightway Christ rises to her, and all the Saints come and assist them. It is necessary therefore that whatever petitions, offered to God the Father, be obtained through Mary. Furthermore in the mantle of the blessed Virgin the choirs of the Apostles and of all the Saints miraculously appear. But on Sundays, Bl. John celebrating the mysteries of the Mass, all the holy Clerics in each order standing by at the Offices of the Mass, Bl. Mary the Virgin takes the Eucharist of the Lord for all sinners seven times; and in a wondrous manner, when "The Lord be with you," and, "Peace be ever with you" is said, reverently, unanimously, and uniformly by all it is answered. Nor does anyone dare there to sing Mass, except Bl. John: nor does anyone dare to communicate, except the blessed Virgin: which indeed is done only on the feast of the Lord's Nativity, on the Epiphany, on the Resurrection, on the Ascension, on Pentecost, on the Annunciation, and Assumption of Bl. Mary ^c.

[37] especially for those specially devoted to her; O blessed eyes, which then see our Lord, the Son of God, the mantle cast off, take the golden staff, and go through eternal life, serving the Saints. And when He goes, He is adored by all: and the Saints regarding God the Father, with all devotion render Him immense thanks for so great most sweet gifts, which neither eye could behold, nor ear perceive, nor the heart of man think. But all the Saints without doubt in the heavenly fatherland are generally called sons of Bl. Mary: nevertheless those who placed their hope in the blessed Virgin and served her, have a place in heaven proper, in such a manner that by all they are reckoned sons of Bl. Mary: a great merit too is stored up for them, and also a compensation of merits: and indeed all are seen in her mantle, in a wondrous and clear vision. Therefore let all know, that those who in the prison-house of this world have placed their hope in the blessed Virgin and served her, will not be defrauded by her: for the Angels love them, ask God for them: for the Angels too are secure through her after the fall of others ^d.

[38] likewise how great grace St. John the Evangelist there has Again the Saint said: When Bl. Mary migrated from this life, no one touched her except Bl. John the Evangelist: from which grace indeed Bl. John having obtained ineffable joy, exulted with so great festivity, as never, even when he reclined upon the breast of the Lord, did he enjoy. For he considered, the hands of the Lady, which he touched, to have nourished the Lord the Son of the living God: for with ineffable grace then he shone, ^e when he was seen by the Apostles on earth to be with them, and before the divine Majesty he exulted in heaven. But the Father and the Son, as loving him with a singular grace, granted to the same Bl. John power then of ordering the whole heavenly Court in honor of our Lady. Then Christ came, with the Angels and all the Saints, and the body of the blessed Virgin and her soul with great joy and triumph they bore into heaven. O how delightful a minstrel! and how the Virgin Mary being assumed, O how Christ then was a most sweet organist! when on that day, on which Bl. Mary ascended the heavenly kingdoms, He sang together such a sweet-sounding and new canticle, as never was thought by the Angels in heaven, nor by men had been heard on

earth. she is called the Mother of mercy: And when the blessed Virgin was assumed into heaven, the Lord Jesus Christ received her, and presented her to God the Father with great gladness. Whom with ineffable jubilation receiving God the Father, set her above all the choirs of Angels and Saints wonderfully, and said to her: Behold I have set you above the nations and kingdoms, and with you I will divide my kingdom. And when He had said these things, He imposed on her a most glorious name, that all namely should call her the Mother of mercy, but to the Son He said: But you shall be called the Father of justice, doing judgment and justice. But this I establish, that my justice henceforth yield to your mercy, so that what from you is mercifully asked, by me from full justice may be granted. Then the blessed Virgin sat on the throne of mercy and benignity, reigning with God the Father in everlasting glory ^f.

[39] what feast there at her Nativity, Then again she opened her mouth and said: On the day of the Nativity of Bl. Mary, all the choirs and orders of Angels send their greater ones, to confer on God the Father honor and glory for so great a benefit benignly granted to the world, namely for the nativity of the exalted Mother of God Mary. Then the Angels approaching, the blessed Virgin here and there with all humility sustain, and the crown which she lays down from her head devoutly receive. And indeed the crowns of all the Saints being laid down, the holy Virgin receiving in her arms the Son, offers Him to God the Father, and the Father receives Him in His bosom, and unspeakably rejoices. O admirable joy! O unspeakable gladness! God and man, the Son of God, rests in the bosom of the Father. But after these things Christ returns to His mother, full of all alacrity and benignity.

[40] how souls only purged, These things therefore being said she began to narrate and tell of the souls, freed from the penalties of Purgatory, and hastening to the joys of everlasting glory, and said: It befits any soul, desiring to enter the eternal joys of the heavens, to have three things in itself: first, that it be purged of all contagion; second, that it be anointed with the preciousness of unguents; third, that it be endowed with the chaplet of all virtues. Ps. 65:12 Of the first the Psalmist says, We have passed through fire and water: for truly the just say, that they have passed through fire and water; because in fire all rust is destroyed, in water likewise all foul things are washed away. sanctified, But of the second Ecclesiastes says, In the odor of your unguents we run to you: the Saints say, that they run in the odor of unguents, namely of those who in this world reap the fame of good opinion from the little garden of their own conscience, and bestow on others an example of holy operation from themselves. Cant. 1:4 But of the third Isaiah ^g says, Every precious stone is your covering: for what by precious stones can we designate, and adorned thence arrive, except the highest ornaments of virtues, by which as the rays of the sun the souls of the Saints shine in heaven. The Saint therefore said, After souls are thus adorned, they are presented in the sight of the Most High, with whom they reign unto the ages of ages.

[41] Again she began to tell the special beatitudes, which souls have in eternal life with the holy Angels: four from the heads of the future blessed. and she told four chief beatitudes, which it befits souls to have in heaven; namely wisdom and beauty, joyfulness and rest. For wisdom they have with the Angels, because they hunt no counsel, but know all things; beauty they have without any stain, that in it the Most High may be delighted; full joyfulness they have, unceasingly with the Angels rejoicing before God; perpetual rest too they obtain, enjoying every sweetness. And again she said: When I was in the church of Bl. Stephen, I heard choirs of those psalming in that church and in heaven: and behold Angels ascended and descended, and mingled concerning us before the Most High good and evil. But while I heard the sweet-sounding songs, behold the Son of God Jesus Christ rejoiced with God the Father, when He heard the good news of His faithful. St. John the Evangelist intercedes for sinners. And straightway the Father blessed the Son, and the Son blessed all the faithful Christians living on earth ^h… What therefore does Bl. John, the chosen virgin of Christ, do? what does he hastily procure, when he hears evil of us? Certainly compassionating us very much, quickly he hastens, quickly he speeds. He orders a new canticle before God, that he may pacify the Lord angry with us, and turn His fury into grace, whom by our crimes we often make furious against us. But on the feast of the nativity of our Lady, the Saints adorn our Lady with a certain round mantle, singing with all sweetness and saying, You, about to undertake man to free him, did not abhor the Virgin's womb. Then the Angels and all the Saints humbly revering our Lord, St. Mary with joined arms regards her Son, as if she said: I give You thanks for these things in which these honor me, for more they cannot. Ah! blessed John, as on earth you are called the Eagle, so its office you do not refuse in heaven: for sometimes you fly to the Father, and embrace His feet, and sweetly kiss His breast. Moreover when the Saints with sweet-sounding modulations sing, "Father of immense majesty," before God the Father with all reverence they bow.

ANNOTATIONS.

resigned, they even cheerfully acquiesce. Yet there are those who think that individual clients are committed to individual ones only once, on account of their inestimable multitude. Meanwhile it pertained to fidelity not wholly to dissemble these things, for somewhat excusing which, the Parergon alleged above can serve.

CHAPTER V.

The Blessed is visited by the Saints: for a Religious dear to her and for the purging souls she effectively entreats.

[42] But when on a certain night the Saint, gravely sick, Ailing the Blessed is visited by Christ; could in no way rest in her little bed, she began to ask the Lord with humble prayer, together with the most glorious Mother of God Mary, that in so great a sickness with her He would deign mercifully to deal. And straightway the Lord appearing to her, as in the world He had conversed, showed her His hands fixed with nails, and revealed to her His thoughts, and all things both past and present and future, which had been committed by others: and when He had said these things He departed, and the Saint recovered.

[43] He commends to her a Religious devoted to her: On a certain night therefore, when her soul, borne into heaven, was with Christ and the blessed Virgin; she began to think of a certain Religious, and to say within herself: O if that one could have beheld so great a joy! And the Lord regarding her faith, called Bl. John the Evangelist to Him, saying to him: I give you power of doing for Gerardesca according to her desire, as you would wish to satisfy me. But Bl. John going said to the Saint: No sin will be able to hinder your devout Religious, as long as he lives, but that he possess eternal life; nor will there be to him while he lives tribulation, nor distress: and Fr. Peter, our friend, will be present at his death. But after these things our Lady, the queen of the world, in all these things to the most high Jesus Christ rendered thanks, who deigned to reckon the said Religious His own little servant. But Bl. John said; I must for the servants of our Lady entreat the Lord more frequently than for others.

[44] On the feast of the Nativity of the Lord, at midnight, as the Saint says, when her spirit was in heaven, she saw all the Saints and Angels preparing themselves, that they might confer praises and honor and glory on the Mother of God Mary. And Christ came clad in a little Tunic, and Bl. John the Evangelist with Him. she sees the Nativity of the Lord celebrated by the Saints Then the Saints coming together went to the place where the most precious ornaments of our Lady remained, namely to the Archbishopric of Bl. John the Evangelist. And the blessed Virgin Mary descending into the third street of the city of Jerusalem, to which by three steps one descends from the second, and also by as many to the second from the first, was clad by Bl. John in a certain wondrous round mantle, Jesus remaining inclined at her feet: and Jesus gave her gloves and a ring, and kissed her hands. But St. Gerardesca thinking of her devout Religious, that he could rejoice in so great a vision; immediately the blessed Virgin called to her Christ and Bl. John, saying to them: Go, and call that Religious. And when they had fulfilled the command of our Lady, they returned and said to St. Gerardesca: Your devout one is present, and now he adorns our Lady. But the Saint rejoicing not a little looked: and saw him drawing the fringes of our Lady with all devotion. But afterward the Virgin spread the mantle with which she was clad, the same Religious assisting. and received the Religious under it, asking Bl. John and saying: If I were in the world needing you in anything, would you not succor me? But this I do not say on your account, but on account of the one standing by, that I may satisfy him. But St. John answered; If I could, for you the kingdom of God I would relinquish. And again the blessed Virgin said: You know the will of God, I recommend to you this my little servant. But Bl. John answered: I will do whatever you wish, Lady. Then the blessed Virgin blessed him. Furthermore Christ said to His mother: What do you wish me to do, mother? But she recommended to Him the said Religious.

[45] To St. John the Evangelist in the appearance of a pilgrim she gives alms: When St. Gerardesca on a certain day remained in prayer, and the door of her house was closed, a certain pilgrim approaching asked of her alms, by reason of Bl. Mary and Bl. John the Evangelist. But forthwith the Saint, perceiving the fragrance and odor of his garments, ran to the door, and said to the pilgrim: Since it is not in the custom of men thus expressly for love of Bl. John to ask alms, why for love of him have you asked alms? My eyes indeed I would bestow on you for love of him: enter therefore into my house, and take whatever you wish. And he said: I do not wish all the things you have said, but only bring me of your bread. But the Saint going brought him three breads and as many cheeses: for she desired to give him such an alms: but he straightway from her eyes vanished, at which the Saint was not a little stupefied.

[46] who appearing to her afterward gives thanks, At the same time also in Lent, when the Saint was enclosed within the chamber of her house, and her servant had gone to the house of a certain neighbor of hers; the Saint saw the door of her chamber open, and her whole house was everywhere unlocked. And when soon she rose to see what it was, she saw before the door of her hall standing three men, comely with venerable hoary hair; and there was with them a certain venerable Lady, adorned with precious garments: and each of them had a handful of roses in their hands. And when they had entered the oratory of the Saint, they began to pray a little. And so when they sat and were unknown to the Saint, one of them said: O Blessed James, speak. These things heard the Saint began vehemently to rejoice. Another too said, And you St. John speak. But as the Saint heard the name of Bl. John, before St. James she fell at his feet weeping for exceeding joy. So Bl. John took her by the hand, and lifted her from the ground, and set her near his feet, showing her the ring which he had on his finger, and said: Do you recognize this ring? But the Saint saw the ring, but its gem (since it was enclosed in the hollow of the hand) she could not see. And when Bl. John had shown her the stone of the ring, the Saint saw in it the whole glory and triumph of the heavenly life; and when the stone was hidden, nothing of these things did the Saint see.

[47] and Bl. Bona, St. John said also, This Lady whom you see, is Bl. Bona, who came with us therefore, because when she was in the world, I and Bl. James in a like manner visited her. So St. Bona, having in her hands golden rods full of roses, gave one of them to St. Gerardesca. But when St. Gerardesca received it, she said in her heart, I will give it to such a Father of mine in Christ, who also will show it to others: and she rejoiced thereat. Then Bl. John said to her, What have you thought in your heart? And he took the rod from her hand, and said: Tell your fault. But she confessed, and did not deny, what in her heart she had conceived. And when they remained there up to the third hour, Bl. John said to her: That stone, which you saw in the ring, is your eye; which to me, when I asked of you alms, you wished to deliver: the other eye likewise Bl. Mary keeps. And the Saints departed from her.

[48] Amid heavenly songs When on a certain night the Saint watched in bed, nor could take sleep, she said: I will rise to pray: for it is the hour. And since still a short hour had passed, again thinking she said: I can well rest a little while. But when these things and like things within herself she pondered, forthwith she heard the voices of those singing psalmodies; and where it is customary to say, Glory be to the Father, they said, Julitta is her name. But the Saint when she had heard the name of Julitta, since she was her spiritual daughter, straightway rising from the bed in which she lay, went out: and while she saw no one, the voices of the singers however she unceasingly heard. Then looking into heaven, with great joy she saw the Lord, coming in a certain wheel, which with great splendors shone: and Angels stood around Him, having handfuls of roses in their hands. Furthermore the Angels descending to her, gave her two of those branches, and said; These branches are of such ones: and one of them was on every part written; There is no veil like the veil of Julitta on earth. But after the Lord departed, the Saint said in her heart, I will send these branches to those, to whom they are assigned. she understands the excellence of Julitta dear to her. And when she was near the door of that man, through whom she was to send those little branches, the little branches being snatched from her hand, she could not even show them to him. But that man (as he asserted) felt thence so most sweet a fragrance of most sweet odor, as he had never in his life perceived.

[49] On a certain night also, while she stood in prayer, there appeared to her a demon, feigning the human likeness of her husband, and also pretending the habit of garments, Tempted by a demon appearing in the appearance of her husband, which that man had worn to the Saint, while she was in the world. And when he said to her foul words and wholly to be abhorred; the Saint shaken with vehement fear and trembling, began to ask the Lord with humble prayer, that He would deign to free her from so great peril: and she said to the demon; Do all things which the Lord permits you concerning me, for I well recognize you: since indeed if you were he whose likeness you feign, soon I would slay him with my own hands, and his soul to your power I would deliver. Then the demon seized her, and strongly scourged her, and scourged, striking her face on the floor of the house, so that blood from her mouth and nostrils flowed. But St. Gerardesca, exposed to the torments of the demon, praised the Lord: who permitted His little handmaid, as placed between the anvil and the hammer, to be tried like gold. But forthwith the demon seized her, and set her up to the church of St. John de Gaytano, which is toward the sea in the suburb of the Pisan city: and put her into a certain little boat, she is borne to the river to be drowned; which was in the river Arno, wishing to submerge her: and vehemently shaking the little boat, he put into it no slight water. But the Saint continually crying out, he never ceased in all things and through all, unwilling to desist from such crises, by which he unceasingly distressed her.

[50] and by the Saints invoked she is freed; And when the Saint, not a little wearied and worn,

for the rest could no longer resist; fearing lest she should perish in the waters, she began to ask the help of the Lord and of Bl. Mary the Virgin with a loud voice, that she would deign to defend her from so great peril: in the same manner too she often invoked the help of Bl. John the Evangelist: and straightway there appeared to her Bl. Mary and Bl. John the Evangelist, and many Angels with them near the bank of the river, comforting her. Then to the Angels standing by the blessed Virgin Mary commanded that they should scourge the demon. And when the Angels had seized him, they frequently lifted him up into the air, and submerged him in the river: but after these things they scourged him near the bank of the river. And so it came about, and the demon being scourged by the Angels she is dismissed, that, while the Angels thus monstrously scourged him, a horrid band of demons remaining everywhere, screeching with high-sounding sounds, compassionated his pains, and together the demons wailed. Furthermore Bl. Mary the Virgin together with Bl. John led the Saint out of the river, and set her in the church, straightway departing. But St. Gerardesca, beholding herself alone in the church, who was never destitute of spiritual company, began, cold with fear, to think and say: What shall I do, Lord? If any come hither, and find me thus standing, what will they say? I know not what I shall do. Certainly I will go to such a kinsman of mine, and to him all things as they have been done I will indicate. What if he will not believe? In the name of my Lord Jesus Christ I will go.

[51] she is asked by the dead that for them she should pray, And when she undertook the journey, and was before his house, hearing there the Matin Office being rung, she ceased from the purpose of wishing to call her kinsman; I can well said she return to my house. And when she said these things and crossed through the street of the city, she saw men keeping the night-watches over the grain, and said: If these come to me, what shall I say? I know not what I shall do: Lord, succor me. But proceeding a little toward the old bridge of that city, she saw there a multitude of men, at which she was vehemently terrified. And two of them in the habit of women, coming to meet her, said: O daughter, we are such neighbors of yours, and we know that this night you have endured great tribulation: but we ask you that you intercede for us with the blessed Virgin, that to the penalties by which we are afflicted we may in no way return. For the holy Virgin is in the church of St. Martin: hasten therefore to her, and pray for us. Furthermore when the Saint had crossed the bridge, she saw the whole neighborhood, which is toward the church of St. Martin, to the Mother of God to whom she was led: shine and with great splendors radiate. Then she began to think in her heart and say; How shall I go into the sight of our Lady, since I am everywhere torn in garments? But her strength being resumed boldly she went. And when she stood at the feet of the Virgin, the holy Virgin said to Bl. Mary Magdalene: Receive Gerardesca under your mantle, and cover her. But this being done St. Gerardesca went with them rejoicing, and there was with them our Lord Jesus Christ, with Bl. John the Evangelist, and with a great multitude of Angels.

[52] But when they had passed through the places, where were those who had asked the Saint, St. Mary Magdalene said to St. Gerardesca; Have you anything to say to us? But she recollecting those prayers, said, I wish to ask our Lady for the souls of certain deceased ones, whose prayers I admitted, that they may be freed from the penalties of Purgatory. She saying these things, Bl. Mary Magdalene, calling to her Bl. John, recited to him all things which the Saint asked. which she does, Therefore our Lord, holding the girdle of His mother, revered her, walking before her as a little infant. And when the blessed Virgin, admonished by the prayers of the Saint, asked her Son that He would deign to admit the Saint's prayers; Christ said: Mother, many seeing your mercy ask you: but you ought not to hear all, since not everyone who asks is worthy to obtain. But the blessed Virgin answered; Since on your account, most humane Son, I am called by all the Mother of mercy, I will never close the door of my mercy to anyone. Then the Lord commanded the Angels standing by, that receiving those souls, they should open the heavenly kingdoms to the worthy; but the unworthy, until they should be found worthy, in a place exempt from penalty they should place: and it was done so. These things being thus performed St. Gerardesca found herself in her house, and our Lord was with her; the blessed Virgin too, St. John the Evangelist, and St. Mary Magdalene. and obtains that they be loosed from the penalties. Then Bl. Mary Magdalene stripped her of her garments, that she might see the marks of the bruises, which the iniquitous demon had inflicted on her. So the blessed Virgin Mary clothing her with new garments, gave her the kiss of peace and said: Because you would not with your mouth touch the demon, your mouth I sweetly kiss: and afterward delivering her into the hands of Christ, a little delay being protracted, they departed from her.

CHAPTER VI.

Other various divine favors, bestowed by Christ and the Saints on the Blessed, or on others for her sake.

[53] When on a certain occasion the sister of St. Gerardesca was held by a grave sickness, She frees her sick sister by a touch from the sight of demons. continually before herself she saw a demon, horrible in foulest quality. And when more shaken with terror of the demon, than afflicted by the affliction of the infirmity, she was greatly anxious in mind, she always feared and trembled. But St. Gerardesca, led by divine rather than human love, came to her. But while she approached the little bed of the sick woman, and laid her hand upon her breast; the demon, who to the sick woman always remained visible, departed: but also straightway when she drew back her hand; the demon forthwith stood by the sick woman. The sick woman therefore calling the Saint, said to her; Lay your hand upon my breast: for while you thus bestow on me the benefit of your grace, the demon is put to flight from my sight. The sick woman therefore restored by the merits of the Saint to her pristine health, began the great works of the Lord, which continually were shown through the Saint, to reveal to all.

[54] Besides when on a certain day the Saint, prevented by infirmity, had received from Dom Gregory, She is absolved by her Confessor who died before her: Abbot of the monastery of St. Michael of the Discalced, penance for things committed; and he had enjoined her, that, health being obtained, about to receive Absolution she should go to him; she heard from certain ones that the said Abbot had died. And straightway recollecting the precept which the Abbot had made her, she began bitterly to weep: and from grief falling to the ground, as if extinct she remained. Then her spirit was rapt into heaven, and she saw there Bl. Bona, and St. James, and that holy Abbot: who also absolved her, as he had promised.

[55] she beholds the heavenly citadel of St. Mary: At another time too her spirit was lifted into heaven, and was in a place where was a certain fortress, which was called the Fortress of St. Mary: which since it is situated upon a mountain which seven miles extends in height, at each mile everywhere by a certain street distinct, by the heavenly Court is surrounded with a procession sometimes: and is endowed with wondrous banners of the divine Majesty, and of the blessed Virgin, and of all the Angels. But this fortification, containing seven towers, has also choirs of Angels, of the Apostles and of all the Saints. And there was there the cloister of Bl. Bernard: and there Bl. John the Evangelist in Lenten time, namely three days in the week, celebrates Mass. And when in that place a certain seat was made by the Angels, and the Saint inquired of them whose the seat was; she deserved to hear, that it was of such a son of hers devoted in Christ.

[56] Likewise also when on a certain day at earliest dawn she thought of certain Brothers of the monastery of St. Savinus, who continually set a stone of scandal for her; these or like things within the enclosures of her breast she began to say. for the Monks troublesome to her Why do they inflict on me tribulation and injury? Indeed I inflict on them no trouble: I serve all: and they, when many of the Religious have faith in me, in no way revere me: and she began with a great abundance of tears to entreat the Most High, that He would spare them. After these things she began with head uncovered to sit, and to cease from prayer. And forthwith perceiving a very great odor, she saw the Lord Jesus Christ, holding His feet joined, as He held them fixed on the cross, blood flowing from the wounds: and she feared greatly. But the Lord said to her, Fear not: she entreats the Crucified: I am crucified, both for you and for the salvation of many: but I grieve that your Brothers crucify me again, while they cease not always to inflict scandals on you: nevertheless as then my crucifixion was their redemption, so now too it will be their damnation. And when the Saint on bent knees thought to draw the nail with her own mouth from the feet of the Lord, and to put it into her own body; the Lord inclined Himself, and seized her, and gave her most full consolation, weeping with her. And He said to her: I never had so great compassion in Mary Magdalene, as I have in you now. But I will take vengeance, and avenge you of injuries. And He departed from her.

[57] she hears Mass celebrated by Christ: After these things on a certain night, while she was in her little bed, in good time she was tempted and solicited, that to prayer she should rise: and so set in prayer she perceived a very great consolation; when straightway (whether in the body, or out of the body, God knows) she was led to the church of St. Savinus. Furthermore when she found there many Angels sweeping the church, she addressed them saying: What means it that you do? But they answering said: Rest a little while and repose, since more fully than usual on this night you will rejoice. But while they said these things to her, behold there stood by Angels having wings, who adorned the church with most beautiful curtains, which they had brought with them. These things being thus done she heard thunders and terrible sounds: for the Lord with the Angels, and Apostles, and with all the Saints descended into the church. Then she saw there the Lord singing Mass, and a certain devout Religious of hers consecrated Bishop. The Mass therefore being celebrated the Saint went with the Lord to eternal life, and so likewise the Religious with them. Therefore that Religious was presented before the blessed Virgin, and near her feet remained. And when that Religious applied his hands to the hands of the blessed Virgin, the holy Virgin kissed his hands and head.

[58] Furthermore on a certain night, when St. Gerardesca was held by a grave infirmity, the sick woman understands she is not to be deserted by Him. she rose to pray: and when for a long space she had prayed, soon she was borne in spirit to her bed. But neither thence troubled nor terrified, she ceased not to pray the Lord, that He would deign, the prison-house of the flesh being abandoned, to place her in rest. Then the Lord, appearing to her, sweetly consoled her, saying: Fear not, since

I am with you all the time of your life, nor likewise will I leave you in death: for short is your life. And when the Lord wished to depart, she cried saying, Do not abandon me, Lord, in this life, where the labor is most laborious and the lamentation continual. Therefore the Lord a third time returned to her, and consoled her not a little, when He said: I will not dismiss you, daughter, but ever stay with you, and give you all manner of consolation.

[59] These things being thus done, on a certain day there came to her very many women, that they might hear her: among whom was a certain one, Of a woman doing penance for consent to sin making from contrition a great weeping. And when the Saint thence took the strength of great consolation, the following night she began to think within herself and say, Lord Jesus Christ, make me a partaker of those tears. And straightway her soul was in heaven with Bl. John the Evangelist. Then Bl. John said to her: The woman, who yesterday before you so bitterly wept, therefore did so, because she now knew herself ensnared in the noose of a great crime: for she promised to such a one in such a place to commit the crime of lust with him, and thence has now received the nefarious wages: and since for so great a crime she has been led to penitence, soon she will come to you: but you in a previous discourse will foretell her all things just as she had resolved to do. But it came about when the woman had come to the Saint, and had heard the enormity of her crime from the Saint, with tears she confessed, saying: It is true, Lady, she knows the danger and by counsel drives it away. all things which you have said that I a wicked one have done: and now prostrate at your feet, I am ready, beyond any ambiguity, to perform whatever your Sanctity, for the cleansing of so great an offense, shall wish to command me. But the Saint answering, said to her: Go, and render back to him the whole damnable reward, which from him you had received. And straightway the woman returned, praising and glorifying the Lord, all things most devoutly, as the Saint had commanded her, executing.

[60] At a certain time, when St. Gerardesca had devotion in a certain Religious, Erring about a Monk whom she believed a Saint, whom she reputed good and devout, but truly he was evil; it happened that with great affections she bore to behold him with bodily eyes. And while in so great fervor of mind she persisted, there appeared a certain Monk, saying; Do you wish to come to such a Religious, whom you desire to see? The Saint answered: I wish to come. And he: First shave your head after the monastic manner, and put on a cowl. But St. Gerardesca straightway had her head shaved, and put on a cowl, and undertook the journey with the Monk. And when they went a little together, the Saint began within herself to think and say: Why do I go with him? I do not recognize him, and I go with him? And she said to the Monk; With so great joy, Brother, I was imbued, the name of the Religious being heard, that with you, whom I never knew, abruptly I undertook the journey: and therefore I do not wish to come with you further, because I do not recognize you. But the Monk, these things known, gave the Saint a certain staff saying; Do not be afraid, hold this staff in your hand, and no one will be able to see you. she learns his evil works: And straightway the Saint, her strength resumed, began securely with the Monk to go. Furthermore when they had come to the place where that Religious stayed, the Monk said to the Saint: Behold the place, and that is the Monk, whose life the Lord wishes to show you, that thenceforth you may recognize him, and in no way as you were wont revere him: behold therefore and regard him, and his depraved work. And straightway they called to them the Religious: and speaking with him they knew his evil works. But then the Saint in that church heard Mass, and the Eucharist of the Lord being received there, in one moment she found herself in her house. After this perhaps not a few things are wanting.

[61] of those whom she had commended to the Bl. Virgin In this article moreover, which is exhibited headless, the Mother of God explains to the Saint her affections toward Christ, lately born of her; whom, she says, from the manger … taking up again, I felt so great and such a fragrance of odor, that I would continually have wished to store Him in the secret place of my breast. Likewise I wished, admonished with maternal promptitude, to give Him kisses of sweetness, but the reverence due to human condition by no means attempted. Nay I lifted my eyes into heaven, and the heavens were opened, and God the Father granted me concerning the affection of kissing the blessing of His leave: and the eyes of my most glorious only-begotten being kissed, I straightway perceived a most sweet gladness, impossible to be set forth by human colloquies. After these things the blessed Virgin, opening her mantle, received St. Gerardesca into it, saying to her: All and singular things, she is certified of salvation: which John the Evangelist promised you, in your sons with fuller liberality I confirm, asserting by name of certain ones: and when the day of their death shall come, I and my Son together with the Angels will come to meet their souls. Then St. John the Evangelist seized the Saint, setting her near the feet of our Lord Jesus Christ, who to all things gave a ready assent, which the blessed Virgin had promised.

[62] Likewise when on a certain night the Saint heard Matins on the feast of St. Andrew the Apostle; she sees Angels singing psalms with the Monks. she saw a very great splendor, visibly illuminating the whole church: and the Brothers standing in the church one by one had opposite to them remaining Angels with greatest reverence, and singing psalms with them. And one of the Angels was with the Saint, saying: Regard and see that Brother, because without mortal sin his mind is coupled to God, and his Angel blesses him: and the Angel of that Brother, who is in mortal sin, is greatly angry with him, the Prophet saying, The Princes went before, joined to those singing psalms in the midst of the young women playing the timbrels. Ps. 67:26 And again she said: Although these Angels frequently descend below and ascend, glorious however and great they ever persevere in the heavens.

CHAPTER VII.

The remaining favors of God toward Gerardesca, so far as from the mutilated Codex they are had.

[63] At another time too the Lord wished the soul of the Saint to be lifted into heaven, and to be near the citadel of the blessed Virgin. She sees an adornment given from heaven to a certain nun still living, Then she saw there the cloister of Bl. Michael, and many souls which were with him, which indeed were purged from the contagions of offenses: among whom was a certain Nun, over whom the Saint wondered vehemently, since she was still living in the world. Then she asked St. Michael about that Nun, since she was not yet called from the world. But he answering said to her: I will not tell you of her death or life, but what about her ought to be done, you shall behold. Then Bl. Michael commanded her to be stripped, and her body to be anointed with most precious unguent, and a great crown to be set on her head. And again he said: Do you wish to ascend the citadel of the blessed Virgin? But she answering, said: I wish it, Lord. And when they had come to the foot of the stairs, distrusting on account of the very great height of ascending them, the Lord willing, in the twinkling of an eye she found herself above. Then she saw there a very great multitude of holy Virgins, and the choir of holy Virgins: among whom she recognized St. Catharine, asking her and saying; Who then are these, my Lady? But she answering said, I am Catharine, and these are all the holy Virgins, who were most faithful to our Lady: and we know that therefore this place is assigned to us, that we may receive consolation from our Lady. But I tell you, that praying I, since I am the advocate of all serving her, receive greater consolation from her. St. Catharine also showed her the whole eternal life, and the mansions, and the names of some men and women.

[64] On a certain night she went to Matins, and the Office happily begun, the Saint began with great joy to exult. likewise stars to ascend and descend And the Saint raising her eyes to heaven, saw above the choir of the church of St. Savinus, in which she stayed, a certain heaven of Angels, who had wings joined among themselves, and nothing was seen of them but their faces; and stars appeared, from which went forth a wondrous splendor: and above the head of the Abbot and of two others came a certain sphere, like the sphere of the sun, and a star. The stars therefore sometimes ascending and descending, the splendor nevertheless fixed remained in them. Then the Saint thought to call the Abbot, that he might see all these things, but feared lest it should be to others a scandal. And so it came about, that the first Nocturn finished her soul was borne to heaven: and she was there with the Lord. Then the Lord addressing her said: I showed you a heaven of Angels, on account of which you desired to call the Abbot; but led by fear lest you should offend others, you did not call. And well indeed you did: for if you had called him, over the Monks singing psalms: perhaps something unwelcome he would have perceived. The star too, which ascended and descended, is that grace; which, when man is joined to God, fixed remains upon him; and when he indulges himself with some enticements of vanities, is separated from him: and when the Monks said, Glory be to the Father, those Angels made among themselves a very great sound. Meanwhile the Lord said: Men ought to fear the day of judgment, since on that day the justice of God the Father will judge, from which no one will be able to appeal. On that day the Saints will tremble and the Angels, and yet they desire to see it: they fear on account of the din of the judgment, they desire on account of the resurrection of bodies.

[65] In process of time, when the Lord wished to reveal His power to St. Gerardesca, she contemplates the power of God: He set her spirit near the throne of God the Father. And when the Saint looked below, seeing all the Saints men and women stand beneath her, she wondered most vehemently. The Father therefore said to her: I wish to show you all things which I have made. And opening His mouth, He began in order to express, how from the beginning He created the Angels, and lastly the world and man: how also at last, from the highest affection of the Creator toward man, He delivered His only-begotten to death. Then He showed her, how many and which are saved and ought to be saved, and their virtues from Adam up to the end of the world. And after these things He said to her: Although by memory you cannot comprehend all things, which you have seen; yet there is no one on earth or has been yet, to whom I have permitted to know so many things.

[66] At another time too St. Gerardesca was at St. Savinus, that she might hear Mass: Under the Mass she is certified and when the Office had begun, she regarded the Cross, which is in that church; and in it the Lord's body seemed from the navel upward incarnate: on its breast too was a certain bird, most white and small in body, which had a beak of gold. Then that bird toward

the Cross spreading its wings, sang three times: and forthwith flew to the Saint: and putting its beak to her ear, as if it portended the likeness of some humanity, set forth to the Saint all things which in her heart she had pondered, and how she had asked God for a certain Religious: and it said: Although for your Religious you have asked God, concerning the good state of the Religious dear to her: that He would deign to show you, whether that same Religious were stripped of all his guilts: yet I tell you, that as you shall see me washed on the breast of the Lord, so he is perfectly cleansed from sins. And these things being said that bird forthwith flew to the Cross: and in the sight of the Saint in the water, which from the breast of the Lord more abundantly flowed, it washed itself wholly, our Lord Jesus Christ granting it, who prepares for all indulgence abundantly. But the little bird departing, forthwith the aforesaid apparition also departed.

[67] and again to Christ appearing to her St. Gerardesca, on a certain time also remaining in devout prayer, rejoiced enough in the Lord, considering the gladness of the Blessed. She thought therefore in her mind, saying: Lord, when will my soul be with You, who have power over all things? and she desired to be dissolved, and to be with Christ, and could not. Then the Lord, regarding her faith, as a single door opened the heavens to her, from which the Saint saw so most radiant a splendor go forth, that she could not, on account of the exceeding brightness of the clearness, behold it with straight face. Her head being bowed here and there, at length her eyes being lifted in the midst of the splendor, the Saint openly saw the Son of God, every reverberation of the splendor being lulled. The Saint therefore standing with great joy, constantly poured forth prayers for certain Religious. Then the Lord opened His arms, and she saw here and there those Religious, namely standing between the arms of the Lord: and the Saint rendered for those Religious immense thanks to God the Father, she asks the same one's profit and nothing of all these things a little after she saw. After these things she began affectionately to seek, that one of them should be greater than the other in the kingdom of heaven; and thereupon the Lord and the blessed Virgin diligently she prayed, that they would benignly grant it to her. Then the Lord appeared in the air, and with Him a wondrous splendor: and approaching the Saint, He spoke to her saying: With great desire you desire to see your son great in my kingdom: and I tell you, that all things which you shall wish I will do: and he who loves you, loves me; and he who hears you, and obtains it, also hears me; and he who hates you, also hates me. All my power I will manifest to you: accordingly I sent John the Evangelist to you, that he might express to you mouth to mouth my will; and how the Son of God will come to you, about to confer on you fullness of consolation. When …

[68] Here at least one page being wanting, I supply the gap, by exhibiting an image of the Blessed, such as above, number 2, I said is still seen upon the high altar of St. Michael in the Borgo, in a certain panel, with many images of Patron Saints of the Camaldolese Order in the manner of a border ornamented around, individual ones filling individual as it were shells or niches. Of these one, as I said, is St. Gerardesca in the habit of the Camaldolese Order crowned with a diadem in the manner of the other Saints; as from there she was caused to be delineated for us by Fr. Gerard Capassi, of the Order of Servants of Bl. Mary, in the Pisan University Professor of Theology.

Furthermore on the following page is continued a certain vision concerning the venerable Villana, beheld praying before a certain image; Gerardesca asking of the holy Virgins standing by, who then was the woman, praying (as has been said) before the feet of the icon. And they answered saying: That woman is Lady Villana, who prays for the Pisan city. And straightway they descending from the oratory, there came a multitude of holy Apostles, Patriarchs, and Angels, having lighted wax candles in their hands. But again the Saint asked of them, why they had candles in their hands. And the answer being received, that they had come for the sake of a procession to be made, since the prayer of the aforesaid Villana was heard; she understands the prayers of the Venerable Villana to be heard. she saw Bl. John the Evangelist celebrate Mass in that church. And after these things they all went with them and the Saint, with hymns and lights, into eternal life, offering wax candles at the feet of our Lady. Then the Saint saw there Lady Villana, and received a sign from someone, who said to her: Behold I give you a sign, that you may believe all things which you have seen. From today on the third day, Lady Villana with three candles, that they may burn on the feast of the Annunciation of the blessed Virgin, will come to your house: and it was done so.

[69] She wonders at the power of God shining even in straw. On a certain day the Saint was in her house, fervent in the Holy Spirit, nor could she express in words the power of the Deity, which she pondered in mind. And regarding one little straw, she said: O little straw, how great is the power of God, which remains in you! And she was remaining in so great a fervor of spirit, that in heaven and on earth and everywhere she sought the divine power, wondering in these things that they were so exalted everywhere and perfect. To the glorious Virgin too she rendered immense praises, who deserved such great grace from God, that He who governs and sustains heaven and earth, in her womb wonderfully bore the Lord Jesus Christ. And regarding one little straw, she often said: O little straw, truly the Lord is in you. Then the Lord seeing her faith, showed her in all things His perfect power, even in that little straw. There appeared moreover to the Saint in that little straw the whole eternal life with the omnipotence of God.

[70] She recited sometime of the holy Angels and the supernal city, saying: There are nine mountains, in which separately remain the nine orders of Angels. The first therefore of the mountains is called Sardius, she sees 9 mountains of the Angelic choirs; the second Topaz, the third Jasper, the fourth Chrysolite, the fifth Onyx, the sixth Beryl, the seventh Sapphire, the eighth Carbuncle, the ninth Emerald. But these mountains are within the heavenly city of Jerusalem, irradiated with great splendors; nor are stones of any other appearance or kind found in them. And four rivers pass through the midst of the city, having most fluid waters, like most pure gold and silver: but from their waves results immense joy, and the precious stones exult. And on their banks the Apostles and Evangelists stand, and the Archbishoprics which are held of greater dignity in heaven, on account of the ornament of those rivers, there are wonderfully placed and founded. But those waters through the midst of the city, as has been said, flow from four mountains: and there, those who are greater in eternal life, gloriously stay.

[71] Again she said: On the feast of the Annunciation of the blessed Virgin, with immense festivities the Saints rejoice, and their gladness on the feast of the Annunciation: and with new jubilations are gladdened. Then our Lord with the holy Apostles adorn our Lady with most precious ornaments; and going to that order of Angels, in which St. Gabriel remains, they likewise adorn him. Then they lead him to the place of our Lady, bearing above his head a certain mantle, set on four spears, and on each spear was a banner. And they set his seat near the throne of the Lady, and the whole eternal life did reverence to them. On that day the Saints honor the Angels with great praises, since they have deigned to be their advocates: and they place them reverently in seats, and obey them with great subjections. The Angels too venerate Bl. Gabriel with great obeisances, and each Angel is called by his proper name.

[72] Likewise on a certain day she set herself in prayer, having most full consolation. And when she wished a little to rest from prayer, she was lying in her little bed: and looking into heaven, she thought in her heart, how the Lord Jesus Christ remains in heaven, likewise Christ on the Pontifical seat, and whether He sits as Pontiff; and she said; O how blessed are you Apostles, who were with God on earth, and humbled He washed your feet! And straightway her soul was in heaven, and she saw the Lord Jesus Christ, sitting on a lofty throne, adorned with Pontifical ornaments. And there was before Him an altar with most rare ornaments, and on each horn of it was one banner, composed in honor of the four Evangelists. Amid these things the Saint desired to behold the Apostles, and said; Where are the Apostles? Then the Lord, regarding her faith, His arms opened and His mantle lifted, showed the Saint His most sacred breast: and there was our Lady, with St. John the Baptist and St. John the Evangelist with five Apostles on one side, and Bl. Peter the Apostle with the other Apostles on the other side standing.

[73] At a certain time in Lent there was a strong wind, likewise blood from the icon of St. John the Baptist, and the Saint was regarding the icon of Bl. John the Baptist. And the cloth, which was at the feet of the icon, being lifted on account of the wind, she saw the foot of Bl. John visibly incarnate: and rising, with haste she ran to it. Then she set her eyes upon the foot, and wept greatly, and fell as if extinct. And a little after rising, she found that cloth wholly bloody.

[74] Moreover at a certain time on Holy Saturday, when she entered the church of St. Savinus that she might hear the Office, looking into heaven, she saw, God permitting, and the honor paid to the Mother of God on Holy Saturday. all the Saints and Angels render thanks to the glorious Virgin, on account of the sincere faith which she had in her son, when now the whole world remained in error. And after this she heard the Lord saying, how He loves and has loved His mother: and that all the Saints, and Angels, and the four Elders could not so honor her, that thence they should satisfy the Deity: but the Divinity indeed satisfies itself.

[75] On a certain night remaining in her little bed, inflamed with love of the Holy Spirit she said: Lord, she is visited by Christ and His Apostles. come to me: nor yet did she go out of the little bed. And she began most devoutly to ask our Lady and Bl. John the Evangelist, that they would ask the Son of God, that He would deign to come to her: and going out of her chamber, she prayed most attentively for her friends. Forthwith moreover she was in heaven, in a certain place in which she could only from afar see the Son of God. Then she said: Why can I not, Lord, close at hand see Your face? Then the Lord, assenting to her devotion, with the twelve Apostles, seventy Disciples, and the Greater Ones of eternal life, came to meet her: and for the fuller consolation of her, He said to Bl. John the Evangelist: O Apostle and beloved of God, how dear above all I have held you! for to you I have revealed all the heavenly secrets: regard and see, how these of St. Savinus pierce my hand, by making

scandal to this one, and He pointed to the Saint. Likewise He showed her her husband …

The rest, and the more important for history, are wanting.

ON THE BLESSED INQUISITOR MARTYRS,

WILLIAM ARNALDI, BERNARD DE RUPEFORTI, AND GARCIA DE AUREA, OF THE ORDER OF PREACHERS OF ST. DOMINIC; STEPHEN OF NARBONNE, AND RAYMOND CARBONIUS; OF THE ORDER OF MINORS OF ST. FRANCIS; THE PRIOR OF AVIGNONET, A MONK OF LA CLUSE; RAYMOND THE SCRIBE, CANON AND ARCHDEACON; BERNARD, HIS CLERIC; PETER ARNALDI, NOTARY; FORTANERIUS AND ADEMARUS, CLERICS, MESSENGERS, AT AVIGNONET IN UPPER OCCITANIA.

A.D. MCCXLII

Collection from Stephen de Salanaco, an old Chronicle of Toulouse, Peter Marsilius, and other contemporary writers.

William, of the Order of Preachers, Martyr at Avignonet in Upper Occitania (B.) Bernard, of the Order of Preachers, Martyr at Avignonet in Upper Occitania (B.) Garcia, of the Order of Preachers, Martyr at Avignonet in Upper Occitania (B.) Stephen, of the Order of Minors, Martyr at Avignonet in Upper Occitania (B.) Raymond, of the Order of Minors, Martyr at Avignonet in Upper Occitania (B.) N. Prior of Avignonet, Martyr at Avignonet in Upper Occitania (B.) Raymond, Archdeacon, Martyr at Avignonet in Upper Occitania (B.) Bernard, his Cleric, Martyr at Avignonet in Upper Occitania (B.) Peter Arnaldi, Notary, Martyr at Avignonet in Upper Occitania (B.) Fortanerius, Cleric, Martyr at Avignonet in Upper Occitania (B.) Ademarus, Cleric, Martyr at Avignonet in Upper Occitania (B.)

BY THE AUTHOR G. H.

Occitania commonly Languedoc is a famous and most noted province of Gaul: in which on account of the Albigensian heresy that arose, we have shown that the office of the most holy Inquisition took its beginning, Against the Albigensians Inquisitors of the faith were instituted. on March V at the Acts of Bl. Peter de Castro-novo, of the Cistercian Order Apostolic Legate, and first Inquisitor of the faith, and by blood shed in that function a glorious Martyr: to whom among other cooperators were joined Diego, Bishop of Osma; and St. Dominic, in such a function made Founder of the Order of Preachers. The Priests of this Order, with other men of other Orders, kindled with zeal of the faith, exercised themselves in that ministry, and with their blood confirmed the faith which they preached; as several, who lived at that time, by their writings have testified. Among these is Stephen Salanacus of the Order of Preachers, a man at that time held famous for the opinion of doctrine, and most observant of the regular life: who in the treatise on the Four things, with which God marked the Order of Preachers, of these Athletes narrates this.

[2] Since the Order of Preachers was by Bl. Dominic against heresies and errors specially instituted at Toulouse, Among these of the Order of Preachers about the year 1234 the Brothers of those parts for many years in hunger and thirst, in cold and nakedness, and in many tribulations strove against those and against the tyrants, who defended the heretics. Then by Pope Gregory the Ninth of blessed memory the Inquisition against the said heretics and their abettors was committed to the Brothers throughout the Province about the year of the Lord one thousand two hundred thirty-four, on the tenth Kalends of May, in the eighth year of his Pontificate: on account of which the Brothers exposed themselves to many perils. For at Toulouse, after many threats of the Prince and his men, it was prohibited by public edict, that no one should have any commerce with the Brothers, nor sell anything to them, nor give. Secondly at all the gates of the house of the Brothers were placed guards, lest any victuals be brought to them, nor even water from the river Garonne common might anyone bring within. The Inquisitor too Brother William Arnaldi they expelled from the city. But of certain things badly done I think it better for the honor of the citizens to be silent. And when all the Brothers having confessed, offered themselves ready for martyrdom for the faith and obedience of the Roman Church, and now with much desire expected it, by the precept of the Prince they were all compelled to go out of the city. They went therefore rejoicing from the sight of the council, worthy for the faith of Christ to suffer contumely. Processionally moreover two by two, not fearing the animosity of the malignant, who had prohibited them to go in such a manner, going out with a loud voice, "I believe in one God," then, "Hail Queen," most devoutly they chanted. Bl. William Arnaldi, with others first driven out, This was done in the year of the Lord one thousand two hundred thirty-five on the Nones of November, or the following day, namely the eighth Ides of November. For the same cause of the faith at Narbonne the house of the Brothers was broken into, and the holy books torn by the impious. In many other places too the Brothers were captured and despoiled, nor without a multitude of armed men did the Inquisitors dare to proceed.

[3] In the year of the Lord one thousand two hundred forty-two, then in the year 1242 on 29 May slain, on the fourth Kalends of June, on the night of the Lord's Ascension, at Avignonet in the diocese of Toulouse, in the house and chamber of Raymond Count of Toulouse, Brother William Arnaldi, of the Order of Friars Preachers of Montpellier, a man discreet and learned in Canon Law, devout and most gentle, given as Inquisitor of heretics, by the authority of the Lord Pope, by the iniquitous Believers of the heretics, for the defense of the faith, was cruelly slain by the sword. With him two other Brothers of our Order of Friars Preachers, namely Brother Bernard de Rupeforti and Brother Garcia de Aurea of the diocese of Comminges. Likewise two Brothers of the Order of Minors, namely Brother Stephen, and Brother Raymond Carbonius; and the Prior of Avignonet of that place, a Monk of La Cluse; and two companions and Raymond the Scribe, Canon of the See of Toulouse and Archdeacon of Lézat in the same Church of Toulouse; and Peter Arnaldi, Notary of the Inquisition; and Bernard, Cleric of the Archdeacon; and two Clerics, their messengers, namely Fortanerius and Ademarus. then two Minors and 6 others of the Clergy, Yet the aforesaid Inquisitor Brother William was principally sought. All these the Believers of the heretics slew, for the faith of Christ and the obedience of the Roman Church, singing "We praise Thee, O God," by the command of the Bailiff of Raymond Count of Toulouse, who had led them thither into the Count's Chamber.

[4] Thus far Stephen Salanacus, and from him Thomas Malvenda in the Annals of the Preachers, at the related year MCCXLII. William Catel, Royal Councilor in the Parliament of Toulouse, and that by the command of the Bailiff, in the History of the Counts of Toulouse, book 2, page 361, from a very old MS. Chronicle kept at Toulouse among the Fathers Preachers, relates the same, which already concerning the martyrdom of these Athletes have been related: where Brother Stephen of the Order of Minors is said, the Colleague of the said Inquisitor William, and Raymond Archdeacon of Lézat above, of Lézat; where also they are said to have been slain by the command of the Bajulus, and better above of the Balivus, by which word is indicated a Prætor or Provost of justice. There flourished at the same time Gerard de Frachet, of the Order of Friars Preachers and Provincial of the Province from the year MCCLI to the year MCCLIX; who by command of Humbert the General wrote the Lives of the Brothers of the Order of Preachers, which we have in a very old MS. codex: where in part five chapter one begins, from the words at number 2 already related, but some things here and there omitted, and others in this manner added:

[5] At length in the year of the Lord one thousand two hundred forty-two, on the night of the Lord's Ascension, there suffered in the castle of Avignonet in the diocese of Toulouse the Brothers of the Order of Preachers, by the Lord Pope given as Inquisitors, namely William and Bernard de Rupeforte, and Garcia de Auria; and of the Order of Friars Minor Stephen and Raymond Carboni, and others who were with them, namely Raymond Archdeacon of Toulouse, and the Prior of Avignonet a Monk of La Cluse, with three others serving them, by the heretics for the faith of Christ and the obedience of the Roman Church slain; singing "We praise Thee, O God." But on the night in which they suffered, a certain woman of the same diocese, but in another castle, laboring in childbirth, cried out: Behold I see the heavens opened, and a ladder thence let down to the earth, and much blood poured out on this earth. And when she regarded the brightness of the ladder, and wondered at the redness of those ascending by it; then the heavens were seen opened she brought forth her child, forgetful of her pain. The same opening saw the shepherds, watching in the same region. Likewise the illustrious King of Aragon James, when on the same night he kept watch on the frontier of the Saracens, saw a great light descending from heaven, and said to his Knights: Know that this night God works something great. In Malvenda at this year Peter Marsilius an old author, book 3 of the History of King James, chapter 58, affirms this vision of immense light, glided down from heaven, presented to James King of Aragon, when he held girt with a siege, infested by the Moors, the city Setabis, also to James King of Aragon, commonly called Xativa, where at length he narrates this whole history of the Martyrs. But let us proceed with the Lives of the Brothers. Likewise in our convent of Barcelona many Brothers the same night the heaven to be opened, and thence a light to descend, traversing the whole air, saw.

[6] A certain Frank, staying at Carcassonne, having heard the death of the Brothers devoted himself to them: by their intercession health was conferred on various and straightway from a grave disease, by which for two years he had been held, he fully recovered. The daughter of the Marshal of Mirepoix devoted herself to the said Martyrs, and straightway from a most grave infirmity was freed. Likewise a certain William of Murellum (which is a castle near Toulouse commonly called Muret) vexed with a grave fever, coming to the sepulchre of the Martyrs of Christ, was straightway healed. And this for several was done at their sepulchres.

[7] Likewise Arvandus Rufus de Sibers, a Believer of the heretics, having heard of the death of Raymond the Archdeacon, by whom he for the cause of the faith had been frequently vexed, said the same things many hearing: I will go to Avignonet, and see, if Raymond the Scribe, another blasphemer punished. a talkative rustic, has been able to die. Who coming and seeing the holy Archdeacon rolled in his own blood, struck him with his foot saying: Lie, talkative rustic: speak now if you can: and straightway with an incurable wound in that same shin he was struck.

[8] A little before their passion, to a certain religious Brother in the convent of Bordeaux it seemed, Seen depicted beneath the foot of the Crucified, that three Brothers beneath the foot of the Crucified, slain by many armed men, were seen depicted. And when he wondered, to me then there existing he narrated the vision. Likewise in the house of Prouille it happened a certain Sister, by name Blanche, in the jaw to be gravely sick, so much that she could neither take food nor speak. But on the night of St. Vincent the Martyr, when certain Sisters watched about her, they said to her, whether she wished to have the cloths of Brother William, slain at Avignonet for the faith of Christ, to touch the place of the infirmity. the jaw by the touch of the Martyr's cloth healed. To which, as she could, she assented, that she wished it. These being brought, with great reverence and devotion she received, and set them upon the jaw: and straightway she spoke, saying: I am cured by the merits of Brother William, the Martyr of Christ.

[9] Bl. Raymond foresaw the crowns of the Martyrs. Likewise the aforesaid Brother Raymond Carbonius, saw in dreams a golden crown, glittering with nine gems, above the house, in which they suffered, from heaven let down with an immense light, some days before

their passion. Who wondering said: Alas! how wretched are the men of that land, who seeing us for the faith of Christ in which we stand thus crowned, are not converted to the Catholic faith. And when he had awaked, to the Prior of Prouille and several other companions he narrated the whole in order. Which when the said Brother William had heard, also that they were sprinkled with the blood of Christ, he said: Know that shortly for the faith of Christ Jesus we shall be slain. A certain Brother of the convent of Bordeaux, set in prayer, saw, as he afterward related, the Lord hanging on the cross, and the blood from His right side flowing copiously, and moreover the Blessed Virgin receiving it in a golden chalice. Three Brothers too he saw, whom the Blessed Virgin with the blood, which she had received, sprinkled: which when he saw, and vehemently desired to be sprinkled, the vision disappeared. But not long after he heard those same Brothers, whom in an imaginary vision he had seen sprinkled, for the faith of Christ slain by the heretics.

[10] The day before the Brothers were slain by the impious, namely on the Vigil of the Ascension, there came to the Prior, namely Brother Columbus, a certain devout woman, and said: Lord, this morning, when the Brothers were saying Mass, I slept a little in the church: and it seemed to me, that the Crucified, who stands in the midst of the church, laid down His right arm, and dropped blood. Which when I stupefied regarded, the Crucified called me, and said: Go, and tell the place of burial divinely designated the Prior, that he set Relics for me in such a place. On the morrow therefore, when the bodies of the Brothers were brought; it pleased the Bishop, the Prior, and the Brothers, that in the place shown by the woman, which also was more fitting, which place was situated in the church of the Brothers and at the right of the Crucified, they should be buried.

[11] But since at that time the Roman Church lacked a Pastor, concerning their slaying a letter of the Cardinals, the See being vacant, this kind of crime being heard, there wrote to the Provincial Prior and the Brothers of the Province all the Cardinals of the Holy Roman Church in this manner. You know, dearest Sons, how your Order, for the defense of the faith, the plantation of morals, the consolation and edification of the faithful, for extirpating heresies and the briers and thorns of other vices, was instituted by the most Holy Father Dominic in the parts of Toulouse. And lest the infidels could inflict any stain on your sanctity, renouncing possessions and the other worldly things, you subjected your necks spontaneously to the yoke of voluntary poverty; and to the law and to the testimony more and more turning your minds, you obtained from the Lord to be given you tongues from heaven instructed. But certain ones after the manner of the frenzied, raging against their spiritual physicians, what we have understood with grief, exercised a horrible monstrosity against the servants of God the Inquisitors, by whom called Martyrs, and their companions and ministers: to whom they could not so much profit by serving, as by persecuting they profited. For by this, as we believe, they were made Martyrs of Jesus Christ, there concurring not only the cause of death, but also the time of death, and the kind, and the manner, and all the circumstances.

[12] Thus the said Cardinals to the Provincial Prior of the Province, among whose near Successors was Gerard de Frachet, who above, number 8, understood the vision concerning the imminent martyrdom, and described it ten or twelve years elapsed from it. The arena Avignonet. But the Apostolic See was vacant from the day XII of November of the past year MCCXLI, in which there had departed from life Celestine IV, to whom succeeded in the year MCCXLIII Innocent IV, elected on the day XXIV of June. But the arena of the martyrdom, Avignonet, called as it were little Avignon, was a castle then in the diocese of Toulouse, now, after the Bishopric of St. Papoul was erected in the year MCCCXVII, attributed to this diocese, the first letter being truncated commonly called Vignonet, near the castle of Montferrand, and not far distant from the Castle of St. Felix.

[13] testimonies concerning the atrocious slaughter William of Puylaurens, in the Chronicle of the Albigensians carried down to the year MCCLXX, chapter 45, of these Martyrs writes this: In the year of the Lord MCCXLII Brother William Arnaldi and Brother Stephen his colleague, of the Order of Preachers and Minors Inquisitors, and their companion Brothers, and the Archdeacon of Lézat, and the Prior of Avignonet, there pursuing against the heretics the business of the faith, in the hall of that Count, on the night of the Lord's Ascension, by the enemies of God and of the faith were atrociously slain. Bernard Gui, who flourished in the same XIII century, made Bishop of Lodève, in the Commentary on the affairs of the Order of Preachers, The Lord, he says, glorified by miracles, His Martyrs then with miracles, and would have glorified them more; but the incredulity of those, among whom and by whom they suffered, as is probably believed, hindered it.

[14] Sebastian de Olmeda also in Master John the Teuton, in whose time they suffered, adds this: The burial Whose martyrdom the same night with signs from heaven the Lord did not cease to clarify, lights and crosses being shown over them in the air. Their bodies, exposed even to the birds, the convent of Toulouse took care to lay within the enclosure of its temple. The testimonies of these two we have transcribed from Malvenda. The above-praised Catel asserts, that the bodies of these Religious of the Order of St. Dominic at this time are kept in a tomb of stone or marble, enclosed in the wall of the church of the Preachers above the altar of the chapel on the right side, opposite the chapel in which is deposited the body of St. Thomas Aquinas, in the chapel now called of St. Hyacinth. Dominic Maria Marchese adds in the sacred Diary of the Dominicans, printed at Naples in the year MDCLXXII, that when a certain sacristan, curious more than religious, for the cause of opening the tomb placed high from the ground, had bidden a mason to ascend there with ladders applied; at the first blow which he gave with the hammer, the iron beaten back returned upon the striker. Above the altar, Who terrified when he had descended, and had asked pardon of his rash presumption, the pain arising from the repelled blow vanished. Of these treat St. Antoninus, part 3 of the History, title 23, chapter 10, §4; Leander Alberti, on the illustrious Men of the Order of Preachers, book 2, page 56; Abraham Bzovius, in the Annals at the year 1242, number 5, and everywhere the historical Writers of the Order of Preachers.

[15] Nor were the Writers of the Order of Minors wanting to themselves in reckoning their Martyrs, of whom Bartholomew de Albizis of Pisa, book 1 of the Conformities, fruit 8, part 2, treating of the place of Toulouse writes this: Bl. Stephen from an Abbot of the Order of Minors. In the place of Toulouse lies Brother Stephen; who when before he was a great Abbot, the Abbey being dismissed was made a Friar Minor. He when he was Inquisitor in the parts of Toulouse, slain by the heretics, deserved to be crowned with the crown of martyrdom. There too lies Brother Raymond his companion, who also crowned with martyrdom with the same, is buried near. There followed everywhere others and with them Arthur in the Franciscan Martyrology and Wadding at this year, number 3, where the same, which above we have related, are narrated. The same in the Index of Martyrs published with the Writers, this at the name of Stephen of Narbonne writes of both: He made here Inquisitor of the holy faith together with Raymond Carbonerius. By the heretics captured, stripped, with melted lead and boiling pitch and resin poured over, and half-burnt, the palm of martyrdom they obtained on the day XXIX of May. Inscription of the burial of Bl. Stephen Which moreover that they could have been done we do not deny, but that they were done not even Wadding himself asserts in the Annals, which are cited, or even in volume 7 in the Additions to the first Volume, where from Catel in the place above indicated he describes their burial, namely in a chapel below the nave of the church, a tomb being set for each separately, above an altar resting on marble columns. On the first these words are sculptured in golden letters, in this manner. Here lies the Blessed Martyr Stephen, slain by the swords of the Albigensians for Christ: whose Relics the Reverend Father a Messana recognized in the year MDCIX, Bl. Raymond his companion, on October XXIX. But on the second these words. Here lies the Blessed Martyr Raymond, slain by the swords of the Albigensians for Christ in the year MCCXLII, whose Relics the Reverend Father a Messana recognized in the year MDCIX, on October XXVI. But of Bl. Raymond the Scribe, and Bernard his Cleric, the Burial in the Church of St. Stephen with this inscription adorned is read in Catel, On the IV Kalends of June died R. the Scribe, Priest and Canon of this place, Bl. Raymond the Archdeacon, and Bl. Bernard: and Archdeacon of Villelongue, who was slain with the Inquisitors of the heretics at Avignonet, in the year of the Lord MCCXLII, and with Bernard his Cleric, who is buried with him.

[16] The above-indicated Stephen, because before he had been an Abbot, is referred to by Ménard, book 2 of Observations at March XV: by Saussay in the Gallican Martyrology at March XIII, but afterward with the other Martyrs he is mentioned in the Supplement at the day XXX of May, in place of this XXIX, which then fell on the day of the Ascension, on which by lunar cycle VIII, solar XIX, and Dominical letter E, Easter had been celebrated on the day XX of April. Had Marchese examined this, he would not have said the night of the Ascension, on which all suffered, in the year MCCXLII fell on May XVIII; they are wrongly referred to 18 May. nor to that day would he have referred their memory in his Diary. He perhaps found them somewhere referred to the XXVIII, as dead on the Vigil of the Ascension, and that by a cipher more obscurely expressed, and so from 28 made 18.

* otherwise Reginald * of La Cluse * otherwise Arnaldus

ON BLESSED MARQUARD,

OF THE ORDER OF MINORS, AT MUNICH IN BAVARIA.

A.D. MCCCXXVII

HISTORICAL COLLECTION.

On his miracles, burial, translation.

Marquard, of the Order of Minors at Munich in Bavaria (B.)

D. P.

He died in the year one thousand three hundred twenty-seven (as at that year writes Luke Wadding, volume 3 of the Minor Annals, number 14) at Munich in Bavaria Fr. Marquard Weismaler, a Lay-brother or Convert, a man of wondrous patience and devotion, which in a long-lasting infirmity broken in his members he exhibited. After death he was famous for many miracles: Elogium from Wadding and among these he illuminated a blind girl, healed three crippled persons: a certain goldsmith's son praying at his sepulchre, while there was staying Bl. John Capistran, and another from the pain of the stone he healed. Buried near the altar of St. George, he was exhumed in the year one thousand five hundred five, after his death the hundred seventy-eighth, and laid in an honorable sepulchre on the eve of St. Felix Pope and Martyr. Thus Wadding, who mentions him in volume 2 at the year 1289, number 49, when he treats of the foundation of the convent of Munich: and there absolutely he calls him Bl. Marquard. Francis Gonzaga in the 3rd part on the origin of the Seraphic religion in the province of Strasbourg, and Gonzaga, Convent 1, seems to make him not a Lay-brother, but a Priest, while he calls him Father: for thus he writes: In the same church, in a most honorable place however, is the body of the blessed Father Marquard de Weismaler, who after a long-lasting and most grave infirmity, when he had most holily died, both illuminated a blind man, and a crippled man restored to his pristine straightening, and with very many

other miracles was renowned, was laid up.

[2] His Translation was made, as from Wadding we have said, on the day before the feast of St. Felix Pope and Martyr, Memory in Arthur on 29 May. or May XXIX, in the year MDV. Therefore Arthur du Monstier in the Franciscan Martyrology, since he was ignorant of his Birthday, on that day referred him, with these words: At Munich in Bavaria Bl. Marquard Confessor, illustrious for signs and prodigies. But Ferrari in the general Catalogue of Saints places him on July XXIX: At Munich in Bavaria, he says, Bl. Marquard of the Order of Minors.

[3] What Arthur writes, that the same seems to be Maguard, or Marguard, or Marcoald, or Marcuat, another Marquard buried at Wrocław. whom the Pisan mentions buried at Wrocław, this is by no means proved to us. For there would exist some memory of his body translated to Munich and the cause would be disclosed of so distant a translation. Thus far concerning Marquard I find our Bollandus already long ago commented, I know not on what occasion; with no mention made, which I wonder at, of our Matthew Rader in his Bavaria Sancta, illustrated with most beautiful pictures, part 1, page 155, representing the concourse of the sick to his sepulchre; whose stone moderately raised from the ground exhibits his effigy in the habit of the Minors, the head radiated and supine, the hands folded before the breast. The same, in the adjoined description, alleges the MS. Codex of that Convent of Munich, where these things are had, and they are the source of those things which you have read above from Wadding. Take it itself.

[4] In the same year MCCCXXVII, in Munich a city of Bavaria died Fr. Marquard Weismaler, The first prior notice from an old MS. of the Order of Minors, a man of wondrous patience and devotion. He when for many years he was infirm and crippled, came to so great perfection, that after death he glittered with many miracles. For he illuminated a blind girl, healed three crippled persons, and the son of a certain smith of Munich, praying at his sepulchre, in the time of John Capistran of blessed memory (that is in the year MCCCCLVI), and another one from the pain of the stone he totally heals; he consoled devout persons, praying at his sepulchre for their distresses and invoking his patronage. He was buried near the altar of St. George, in the said convent: whose bones were lifted from the tomb in the year of the Lord MDV, after his death the 178th, on the eve of St. Felix Pope and Martyr. Rader adds, that that altar of St. George is now changed into a new altar of St. Francis: but on the now broken grave-stone or rock this Epitaph is read.

Near this altar the bones of Blessed Marquard laid did wondrous things, God favoring. Epitaph. From the womb to a blind girl clear light was given back, often too here for the sick was health procured. He who patient, humble, content lived and sick, after his funeral, Marquard, can do so great things.

The same Epitaph reports Francis Harold, the Epitomizer of Wadding, at the year 1327, number 5.

[5] In place of that which Rader alleges as MS. there is found today in the convent a Chronology of the monastery, composed in more recent work, which to the day XXIX of May twice ascribes his death, perhaps by the example of Arthur; and says that for sixteen years crippled in hands and feet and nourished as an infant, he gave a wondrous example of patience: then it is subjoined, that today, adorned in a gilded metal chest, on the high altar, among other notable Relics, as a domestic ornament, Translation into a new chest. to public veneration most honorably he is exposed. Among those, moreover, who mentioned him with praise, is there named also the most celebrated writer of the Saints of Bavaria, Matthew Rader S.J., who since he published in the year MDCXV his first volume, where of Marquard, and died in the year MDCXXXIV; it becomes credible that the aforesaid Chronology was written even later, and so the second translation, from the sepulchre into the aforesaid chest, is of plainly recent memory.

ON BL. ANDREW OF CHIOS,

MARTYR AT CONSTANTINOPLE UNDER THE TURKS.

A.D. MCCCCLXV

PRELIMINARY COMMENTARY.

How the Acts were written at Rome, and he himself there held a Martyr.

Andrew of Chios, Martyr at Constantinople (B.)

D. P.

George of Trebizond, a man born in Crete, but who from Trebizond a city of Cappadocia had imposed a name on himself, because he referred his paternal race to it, in the times of Pope Eugene of his name IV, about the year MCCCCXXX, came to Rome; By George of Trebizond, Secretary of the Pope, and there set over the Gymnasium, for many years taught Rhetoric and Philosophy; afterward by Nicholas V the successor of Eugene, and so about the year MCCCCL, was made Pontifical Scribe: Gesner in the Library calls him Pontifical Secretary. Many things this man translated from the Greek, and not a few he himself wrote in Latin; which, as partly at Venice, partly in the more celebrated cities of Germany for printing they were published, the aforesaid Gesner enumerates in a long order. Besides those at Rome he wrote, I know not whether he also took care to have printed, the Martyrdom of the most blessed Martyr Andrew of Chios, who died at Constantinople, in the first year of Paul II Supreme Pontiff, created on August XXX in the year MCCCCLXIV; the first therefore still was in course, on the day XXIX of May of the following year, when Andrew died; in November of which same year MCCCCLXV, George of Trebizond says he came to Constantinople, at the beginning of the aforesaid Martyrdom, which is found printed in the second edition of the Work of Surius; but in the last, after the death of Surius cared for, the Acts being written, not without scruple: because, those who enumerate the works of George of Trebizond, do not reckon this Life among them, nor do the writers of that time make any mention of this.

[2] But this scruple can be taken from all by Gerard John Vossius, also by the judgment of Gerard Vossius. On the Latin Writers, book 3, Chapter 8, beginning from his encomium, which we too have given in his words expressed in another character; where treating of George's style, and indicating that he was from the judgment of Erasmus a man indeed excellently learned, and of literature most well deserving, but that Theodore Gaza was more perfect than he, his rival; he would not have dared by adding his suffrage to write, what is most true, unless he had had George's character most well known, a man in discerning such things no less acute than sincere; yet devoid of Catholic union, and so by no means suspect in the cause of Saints, by whose praises on account of the original vice of the Calvinian sect he was little affected. He therefore since he deems it written by George, and only by name praises the Martyrdom of Bl. Andrew of Chios, is a fit author for us, that any scruple should be laid aside. For that other Latin writers of the same time did not mention the matter done at Constantinople, is no great wonder. But George wrote; what with memory still recent he had heard from eyewitnesses: and he wrote from a special devotion toward the Martyr, by which he had bound himself when set in peril of shipwreck, two years after he returned to Rome. The same died at a decrepit age, but some years before, than Vossius establishes, and from him our Labbé, indicating the year MCCCCLXXXVI; since Andrew his son, by the testimony of Vossius himself, in the Preface to his father's version of the Ptolemaic Almagest, inscribed to Sixtus IV, excuses his father, that prevented by death he could not finish the work. But Sixtus himself died in the year MCCCCLXXXIV, the XIII of his Pontificate being completed.

[3] We do not fear, moreover, lest, by giving the title of Blessed to Andrew, we should run against the Urbanian Constitutions. Since George gave it to him, 160 years before these were established, the Roman Pontiff knowing and reading it. The same did in his ecclesiastical Annals, printed at Rome after the said Constitutions, the continuator of the Baronian work Odoricus Raynaldus, and again in the Epitome of the same Annals printed there at Rome: that I may say nothing of Andrew Saussay, Bishop of Toul in Gaul, who under the auspices of Alexander VII published at Paris his work on St. Andrew. Andrew himself held at Rome a Martyr, This author, book 2, chapter 4, shows, that there were Many Saints, who having obtained the name of Andrew, adorned it more amply with their distinguished merits: and Article I, Comprising the more illustrious Saints of this name, and under that title reckoning the holy Martyrs, places tenth indeed Andrew slain by the Turks; but subjoins from the Franciscan Martyrology several, to whom we think the title of Blessed cannot be given, without a new and special license of the Apostolic See: I dissemble that he also errs in the year, which he writes 1406 for 1465.

[4] What hindered Baronius himself, that he did not insert Andrew into the records of the Roman Martyrology recognized by him and in manifold ways augmented, I do not indeed see; why not referred in the Martyrology? unless that he had not the second edition of Surius, only five years later than the first, nor much fuller. For he who gave that honor to Poppo Abbot of Stavelot at January XXV, only because he read the Life and miracles in Surius, although otherwise neither he nor anyone else, not even the Monks of Stavelot, had so far given him the title of Saint; I do not think that he would have wished to pass over Andrew. Unless perhaps someone thinks he feared, lest that matter should add courage to the schismatic Greeks for obstinacy, if they found a man of their party ascribed to the Roman records. But not yet thirty years had elapsed, that the Greek Church had professed the Roman union in the Council of Florence; and although many quickly recoiled from it, to the simple and pious common folk, the schism could scarcely be imputed as a fault, much less to those acting Christianly and bravely, and contending for the true faith even to blood and death and that most cruel, as did this Bl. Andrew. Besides if we recall the age of this one, dead in the year MCCCCLXV, to the reckoning; we shall find him born in the same year, in which the said Union of the Churches was concluded. For in the year MCCCCXXXIX inclining to summer it was done; and Andrew was a youth of twenty-seven years, when at Constantinople he found martyrdom: which years, added to the former, lead us to the number of the year MCCCCLXV: so that it may seem that God had then chosen him, as the first fruit of the new union, who by his death, set as an example to the Greeks equally as to the Latins, would show, that God is not an accepter of persons; but in every nation he who fears Him and works justice, is acceptable to Him, as Peter says, Acts 10, v. 34.

[5] Yet though it were established (which indeed is not established) that Andrew's parents either never renounced the schism, or had relapsed into it with most others, but neither would this truly have hindered the Martyrdom. and had educated Andrew in it, by an ignorance not only invincible (as for the most part happens to the unlettered) but even vincible and culpable, Andrew could nonetheless and ought to be believed, this if there was any fault to have washed away by his blood, by Him who gave the constancy by which he conquered the torments, also inflaming charity, by which he excluded every affection contrary to true piety. So indeed the whole Eastern Church showed that it believed concerning athletes of this kind, when into the number of Martyrs to be venerated it received those forty-two, under the Emperor Theophilus the Iconoclast Dukes of the forces, in the destruction of Amorium captured by the Saracens,

and led off into Syria, and there for the constant confession of the Christian name slaughtered. Nor did Baronius doubt to insert the same into the Roman Martyrology; and this, not as if ignorant of the time and the impiety then raging in the court, and so touching most of the Emperor's ministers; since in his Annals he mentions them at the year 841, number 3, where he calls them the cohort of forty-two Martyrs, of whom the chief are named Theodore, Theophilus, and Baburzicus, Dukes of the army. For Baronius was not ignorant, writing this, that that army was of the Emperor Theophilus, of whose impiety he himself treats much, and to whose communion they are never known expressly to have renounced; which however they are supposed to have wished to do with the same mind, with which they resolved to despise all temporal things, even life, for the faith of Christ, and so also the favor of the Emperor, if there had then been a question of it.

ACTS

Written by George of Trebizond at Rome immediately after the matter done: from Laurentius Surius.

Andrew of Chios, Martyr at Constantinople (B.)

BHL Number: 0444

BY GEORGE OF TREBIZOND.

When already after three years from Crete I had sailed to Constantinople, After the defection of one Philosopher, I found that whole city together with Galata in admiration and joy not small, on account of the singular and for many ages unheard-of martyrdom of Andrew of Chios for the confession of Jesus Christ: for it had been wrought a little before with wondrous constancy through the grace of God. For I indeed came in the month of November, in the year from the incarnation of the Lord MCCCCLXV, but Andrew the chief martyr of Christ on the XXIX day of the month of May, of the same year having obtained the crown of martyrdom by the mercy of Christ, ascended into the heavens to Him, for whom he sustained many torments. But what will seem more admirable to one rightly considering is this, that unless the martyrdom of Andrew divinely destined had by divine grace brought help to the Christians, and firmed their minds, a great slaughter upon them and immense affliction by the enemy of the human race, in the manner of a storm, would have been poured out. For a certain one, whom for honor's sake I do not name, sprung from the city of Trebizond, Professor of the Philosophy of the Peripatetics, whether of his own accord (as many say) or impelled I know not, nor if I knew would I dare to say; denied the Cross of the Lord, and adhered to Mohammed.

[2] Wherefore the King of the Turks elated, a certain man, whose name escapes me, and likewise of Trebizond, to the same in vain a soldier of Trebizond is solicited: most skilled in war, he cast into prison; deeming it worthy, that he should imitate his Philosopher fellow-citizen willing or unwilling: for he desired to use his service in military matters: and since he did not trust the Christian, he desired to thrust him to Mohammed. But that one in mind a Martyr; The Philosopher, he said, educated in delights, with greater hope of them denied the cross of Christ: but I, who for my mortal Emperor so many and so great labors, waging wars with the Scythians, bore and received wounds (he said, and his breast opened, showed his scars) for the heavenly Emperor shall I fear death? Far be from me so great madness. What besides would be my mind, or rather what folly, to betray the truth for the cause of fleeing pain, and to repudiate the eternal and heavenly kingdoms, and to adhere to Mohammed, that I may undergo the labors of wars, take on great perils for a mortal Emperor, draw swords against Christians, I myself born a Christian; and at length rush into death, which the Philosopher judged to be fled, that I may be borne headlong into eternal and true death? Thus he.

[3] Meanwhile to Constantinople comes Andrew But while these things were being done at Constantinople, Andrew labored gravely with fevers, and vowed himself to be perpetually celibate to the Virgin queen of mercy, if he should escape. The fevers being straightway allayed, a little after as if from death he rose, and clad himself in white garments, that namely he might never be able to forget the cleanness of body, which he offered to the Mother of the Creator. Constantinople then he sought, not as a merchant or some vagrant from desire of seeing great cities: for the highest gravity and constancy shone in the youth of twenty and seven years: rarely did anyone hear an idle word fall from his mouth: for from jest he was wholly alien. Why therefore did he go? By the grace of God, as I judge, he was called to martyrdom, that he himself in the heavens might stand by Christ with the other Martyrs, and profit all, who by the levity or terror of the Philosopher had been disturbed. As soon as he came into the city, he was accused, that since he conversed with Christians, and visited churches as a Christian, with the highest religion and devotion, and is falsely accused of having denied the faith: a man who denied the Cross at Alexandria, trampled it, defiled it with spittle, and at length cast it into dung. These things the Egyptian merchants, who then were present in the city, brought to the judge; and attested that they themselves had seen him denying, and confessing that he adhered to Mohammed.

[4] Andrew is dragged to an iniquitous judgment, and the accusation being recited, he affirmed that he had never withdrawn from Chios, where he was born and educated, except then; and this he proved by many witnesses, and said that the whole city of Chios knew this very thing. The iniquitous judge deemed that in this matter Christians were not to be heard. although it was found he was not circumcised, Then the multitude of Christians, who stood poured round about, said: If, the testimony of Christians in such a cause is to be refused, that of the Mohammedans likewise is not to be received: for as we justly defend a Christian falsely accused, so the Mohammedans contend that the accusation of their own is true. Wherefore the witnesses being passed over, the matter itself is to be sought. Not otherwise therefore, than the Jews according to the Mosaic law, your Prophet ordered his own to be circumcised: wherefore if the genital members of this one are hurt by a similar mark, he will justly be punished with death: but if by no means, by the matter itself let his cause be determined, and no ambiguity will remain in the minds of men. The soldier of Christ is meanwhile stripped, and naked is beheld by so great a multitude: no indication in him, no stain of circumcision, no vestige of the Mohammedans appears. The Christians exclaim from joy, the adversaries are confounded, and conquered are utterly prostrated: unless aided by diabolical craft, they had set forth that it was the custom in Egypt, that men of lesser age be circumcised; of greater, if to Mohammed the Prophet of God they be converted, be circumcised if they wish; but if they abhor circumcision, by no means can they be compelled: since it is better to gain the soul of a man, adhering to us with the whole heart in all other things except circumcision, than to reject it because it dreads circumcision. By these reasons, or rather because he favored his sect, the confused Judge said he would pronounce no sentence in so great a matter, unless he had consulted the King: for so is the custom in ambiguous and arduous causes.

[5] He went therefore to the King to consult, the soldier of Christ being cast into prison: to whom when he had related all things, being asked about his age and whole bodily habit; He is a youth, he himself said, unconquered in mind and of great stature, fenced about with great bones and sinews. The King, desiring to have such men in his soldiery; Go, yet he is condemned to death unless he deny the faith. he said, and first to him, if he be willing to be ours, we offer a centurionship in our soldiery: then, as we shall see him to be strong in valor, we will advance him to greater things. But if by benefits he be not moved, with threats and terror shake him: and if by neither way you can prevail, punish him with the head. On the other day therefore, he being brought forth, first the King's promises are proposed with wondrous amplification, That you shall straightway be head, Andrew, of a hundred soldiers; and drawn from the condition of private men, you shall be numbered with princes: that easily your valor and diligence will exalt you to greater things. But when the Martyr of Christ, by answering nothing, seemed to despise the things offered; those who were poured round about, enemies of truth, some silver and gold, others garments, others various furniture promised: and when in silence he the more sharply persisted, What, they said, do you not think us worthy even of your words? Worthy indeed, he said, you are of much greater things, than I can say or devise: but the things, which you offer, are worthy of no answer. For why do you think this perishing and mortal life has anything great, by which it is to be preferred to the heavenly? You err, they themselves answer: for we both strive to open to you the way to that, and this besides we endeavor to render happy for you. They do not cohere, he said, perishing things with eternal, miserable with happy, profane with blessed. But what need of words? I make nothing of the felicity of this age: I will never, relying on His help, deny the cross, passion, and burial of my Christ. Decree against me whatever you prefer: one thing I ask, do not tempt me further with words.

[6] These things said, he was straightway cast into prison, chained with bonds, bound by feet and hands, and until the noon of the following day, which was May XX, he lay. Immediately after noon he is dragged forth, and into the part of the city, which looks to the East near the sea, he is led; where bound naked to a stake, he is beaten with scourges and thongs, more sharply than can be said. At the beginning of the scourges and blows he is said to have trembled, Direly scourged and with his hands drawn to his breast, and his fingers compressed into a fist, to have exclaimed with a great voice, Virgin Mary, help me. Then one foot brought to the other he stood upright on the same footprints (wonderful to say!) until the setting of the sun. Meanwhile while the soldier of Christ was being exercised with these torments, that man of Trebizond, of whom above I have related, leaning out from the window of the tower, in which he had been enclosed, cried: O happy Christian, O blessed the island which bore you! O most noble and praiseworthy race, whence you are sprung! Would that I were there with you, that I might suffer the same for Christ! These and other things he vociferated, desiring, as I judge, the crown of martyrdom. But the executioners Andrew being led back, anoint his precious members, foully torn by scourges and thongs, with unguents; food too and drink, to sustain the soul in the body, by the counsel of the physicians, of whom many and most skilled were present, they offered; and water, in which no slight weight of refined gold had boiled, he is smeared with medical unguents: they bring to him to drink. This they did, that his longer life might bring something to the denial of the Cross, and at the same time that they might show, how much they valued his life: perhaps also, because they were nourished with Christians, and some of them had been Christians; nor were they ignorant, how the Martyrs of Christ once by day were tortured, and by night recovered; wherefore, fearing lest this should happen divinely, by their medicines they strove to hide the truth.

[7] On the twenty-first day of the same month, again he is brought forth, and stripped with iron claws his back, which the day before that day had been scourged, is torn, nor anything else did or said the soldier of Christ; although first he trembled at the beginning, and his hands drew to himself, his fingers contracted into fists, his feet held on the same footprints, and with a great voice cried; the same is done the following day. Virgin Mary, help me. Thus the man of Trebizond also the same things, which the day before he vociferated, from the tower again and again repeated. Night coming on, with unguents he is smeared likewise; and with medicines and waters, into which great virtue of gold had been infused, is sustained, as if the enemies of the Cross held his salvation dear,

they ascribed; proclaiming that great power was in these things, deriving the grace of the Holy Spirit into the skill of the physicians, and into the convenience of food and drink.

For when the day dawned, the Martyr of Christ appeared wholly sound, which thing cannot be done by medicines; which, since they act naturally, need a longer time and a fitting repetition, nor do they bring anything to a doubtful issue except when digested: which, however, they can by no means do, if the body be again and more often shaken, or even more cruelly tortured: for what power can bring help besides the divine? Assuredly none.

[8] On the twenty-second day of the same month, he is brought forth likewise after noon; and his hands and feet are so twisted, that not even the joints of the fingers, and a third time; nor the elbows, nor the knees remained in their places, but all leapt from their places: which pain is the greatest of all. The rest was likewise done and said, not by himself alone (who however cried nothing else, but, Virgin Mary help me, at the beginning of the pains, and that but once) but also by that man of Trebizond, who so sought martyrdom, that, with many, even Mahometans, listening, he often repeated those things which have been said above: the diligence of the physicians likewise also, nay even greater, is said to have been. On the twenty-third day Andrew, unharmed and sound, not by the art of physicians, but by that first Martyr and the Lord of all Jesus Christ, brought forth, is vexed with a new kind of torture: they bare his shoulders of flesh with swords, always taking care, lest a swifter death seize upon him. For they hoped, if not by the bitterness and greatness of the pains, yet by their long duration, that they would conquer him; but at last, mocked, they lay defeated. The day declining he is led back, as on the former days, with deeds and words, medicines also being applied no otherwise than before. On the twenty-fourth day of the same month, all things are done in the same manner, and in the same place where on the day before the buttocks are stripped of flesh with razors, not suddenly, but with delay, that the bitterness of the pain might be more felt. All the rest done likewise, then daily he is flayed by parts, as on the former days, and said in the same manner also by the man of Trebizond, a Martyr in mind and will, who on those days, in which Andrew was suffering, likewise cried out from the tower. On the twenty-fifth day, the parts of the legs, which are between the knees and the buttocks, are likewise bared of flesh: the rest was said and done in the same manner. On the twenty-sixth day, the calves, that is, the fleshy parts of the legs, which are within the knees and * the hams, are likewise bared of flesh; and the other things were done, said, procured likewise. On the twenty-seventh day, the thigh, and the parts of the body which are about it, are flayed. On the twenty-eighth day, the whole body from head to feet is beaten with blows, that, the pains being renewed, he might at last be moved. One jaw also was bared of flesh by one stroke, which the Christians snatching away preserved, and it was in the monastery ^f of B. Francis fragrant with an unwonted and marvelous odor.

[9] On the twenty-ninth day of the same month, in the first year of the Pontificate of Pope Paul the Second, Andrew of Chios is brought forth for the last time, and at length on the 8th he is beheaded, the chief martyr of Christ, into the accustomed place toward the Eastern part of the city, near the sea, sound, lively, with cheerful countenance, with comely face. The Mahometans, moved by these things, asserted that it was so done by the power of medicines, and accusing his ingratitude; Dost thou not see, they cried, Andrew? Care for thy life has been had by us: by our zeal, nay of the King himself, thou art unharmed; and by the power of medicines, and by the grace of Mahomet; who wishes thee to despise the ravings of the Christians about the cross and the passion of Jesus: which benefits, since thou ungrateful dost not feel, thou shalt die by death. To die thus is not death, he said, but life. Wherefore do not think that I can be terrified by your words: nor have the medicines profited, since indeed they can scarcely, even in the smallest wounds, after many days bring anything. But me the Cross of our Lord Jesus Christ, and the Virgin Mary, hath unto this day preserved and reserved. These things being said, he placed his head under the axe, and flew away to the heavenly realms.

[10] Then the ministers of his death, as the Judge had ordered, attempt to drag the head and trunk of the body swiftly to the sea. The Christians cry out, who with poured-out tears were standing about, and he is honorably buried, of whom there was a great multitude, that the dead man ought to be buried, not cast into the sea. They resisting, they say the Royal majesty ought to be consulted, whether it wished him, now dead, to be buried, or to be cast into the sea? This being heard, the Judge himself runs forward to the King, for it is not lawful for Judges, when they hear that the King ought to be consulted, to do anything further, unless they first report to the King. But the Chief men of the Christians also, as swiftly as they could, go to the King. Who when he had perceived with what tortures and how long Andrew had been vexed, is said to have boiled with anger, and to have used such atrocious words against the Judge, that the iniquitous Judge, lifeless, did not even mutter. But that anger and those huge threats vanished together with the words. He then commands the Christians to bury Andrew honorably, as becomes a brave man. Who, the head being set to its body, carried it to Galata. And there was present the whole people of both cities, of Galata and Constantinople, men together with women, boys and girls, in the church of the Lord's Virgin. free and slaves, nor of the Christians only, but also many of the Mahometans, moved with admiration, not fewer than ten times ten thousand: who all, some weeping, some proclaiming his praises, and some his constancy and strength of mind, some his prudence and gravity, some his contempt of human things, many narrating his faith in Jesus Christ, in his cross and passion, and his devotion to the immaculate Virgin. At length they came to the extreme part of Galata toward the East, contiguous to the sea; where there is a church ^g dedicated to the Virgin Mary, if I rightly remember: there laid down he lies.

[11] These things being thus done, the King burned with a great desire of freeing that man of Trebizond, of whom we spoke above: but because he did not judge that he could honorably do it, unless requested, where long after the author saw the body incorrupt, he brought it about, through certain women, as it was said, that his wife should make supplication for her husband. Thus the death of Andrew and his martyrdom freed him indeed openly, but also freed many others from danger, confirmed many in the orthodox faith; those who before his martyrdom by whatever reason had adhered to Mahomet, it confounded with shame, affected with sadness, and finally with vain penitence both vexed and vexes. By all these things I, vehemently moved, was burning with desire of seeing his body: but detained by snow, cold, and ice, by the tempest of winter and of the sea, I was there. Scarcely in the month of February did God, by the intercession of the Martyr, grant me that grace as I prayed for it; and I saw him lying in the sepulcher, too deep, with a horrid situation, yet with such integrity of all the members, with such color of the whole body and dignity of form, with such splendor and bearing of countenance, that he seemed to me not to have breathed out his soul, but lightly to sleep beneath the shade. And yet he lay in a place so humid, that, all the garments now being putrefied in which the body was wrapped, he was beheld wholly naked, except that the genital parts were covered with a fragment of linen ^h. I burned with desire of descending, of touching, of kissing, the feet, hands, face of the chief Martyr; nor so much the humidity of the place, and the difficulty of descending, as the words of the Priest the keeper, and the hope of being able to do it more conveniently another time, detained me. Then I entered into counsel with the Priest N. of carrying those holy relics thence to Rome by stealth, and the matter was now being arranged: but I know not how he, deterred, changed his opinion and his faith.

[12] When I had set sail thence on the eighteenth day of March, immediately on the first day, then freed from shipwreck, nay in the very hour of setting sail, I fell into no small danger. When, the storms blowing against and driving the ship upon the rocks, I implored suddenly the Martyr's help; and I promised, if I should come unharmed to my own at Rome, that I would write his martyrdom in summary in the Latin tongue. I escaped the perils of the sea and of robbers, and, what is a miracle, an old man ⁱ and sick I departed hence, younger and sound and much more robust I returned; nor did the fluctuation of the sea, nor the journeys over lands too rough, which from Brundisium lead to Rome in summer-time, hurt me. But brought hither, I was indeed never forgetful of the Martyr, but night and day I was with him. I enjoyed his memory; and I thought I beheld with my eyes, not only sleeping, but also waking, him lying in the sepulcher. But of my promise it never came into my mind, except after two years, while the memory of George the Martyr ^k is celebrated. For when on that day I was recollecting the pains of George, and he writes the martyrdom in the year 1468. which he underwent for Christ our Lord, straightway the memory of my promise pricked my mind: for Andrew endured no less, not to say even much greater, on account of the condition of the times, in which they are aided by no ^l example, who love Christ; so much does charity, thrust into the darkness, grow faint. And so straightway on that very day I took the pen, and now paid the Debt of my promise. But thou especially, Martyr of Christ, I pray intercede to our Lord Jesus Christ for the universal Church, and for the amplification of it; for the supreme Pontiff Paul the Second, whose times thou hast adorned with thy martyrdom, and made perpetual: and as in Greece thou didst cast down perfidy, so the Platonists ^m rising up in Italy by thy intercession repress.

ANNOTATA.

* nay the ankles

ON B. PETER PETRONIUS

THE CARTHUSIAN OF SIENA IN ETRURIA.

IN THE YEAR MCCCLXI

Peter Petronius, Carthusian at Siena in Etruria (B.)

G. H.

Very many persons of either sex have illustrated the city of Siena, deemed worthy of Ecclesiastical veneration for their exceptional virtue, and to be brought forth in this our work concerning the Saints: of whom hitherto we have given B. Ambrose Sansedonius and S. Catharine the Virgin of the Order of Preachers; Many Saints and Blessed at Siena. him on March XX, her on April XXX; B. Joachim of the Order of the Servants of B. Mary on April XVI, B. Andrew de Galeranis, famous for the Confraternity of mercy he instituted, on March XIX; and enrolled in their youth in the same Confraternity, S. Bernardine of the Order of Minors on May XX; and B. Peter Petronius, of the Order of the Carthusians, of whom we treat on this XXIX of May, on which day in the monastery of Maggiano he departed from this life in the year MCCCLXI.

[2] The Life of B. Peter written in Italian by S. John Columbinus, His Life and the deeds he gloriously performed were written in Italian by S. John Columbinus, Founder of the Order of the Jesuates, aided by Nicholas Vincentus his companion. These two were both joined in intimate friendship with B. Peter, and most thoroughly investigated all things: therefore below they are often treated of, chiefly in chapter 5, and various things are annotated. To each of them his utmost labor was contributed by a certain Joachim, to whom, by divine command, fifteen days before his death, B. Peter opened many of his hidden ecstasies and revelations: and to him he gave commands for admonishing various persons about correcting their life; whose inmost secrets also he revealed to Joachim, to win him credit with them, as is fully described in the Life. This a certain Bartholomew of Siena, Monk of the Florentine Charterhouse, translated into Latin from the Italian, and adorned with a copious style, in his Prologue accurately instructing the Reader about all things: but he distinguished it into three books, and subdivided the books into several chapters, and prefixed to them their own titles. But because the Chapters are shorter than suits our plan, we form a new and to us more fitting division into longer chapters, to most of which we subjoin Annotata, aided also by the Notes appended by the author at the end: rendered into Latin by Bartholomew of Siena. which whole anyone will be able to read in him, for we judge several less necessary. To us indeed it would have been much more desirable, in preference to that Life thus interpolated, to obtain the genuine text of B. John Columbinus himself, and simply to make it Latin: but no diligence hitherto either of the Carthusians or of our Fathers has availed, that either among the Beringherii, whence Bartholomew had received it, or elsewhere, it might be found: whenever, however, anyone shall have found it, let him know it is to be received by my successors as a vast treasure, and to be inserted in the Supplement of the work.

[3] Peter Dorlandus the Belgian, a Carthusian at Diest a town of Brabant, who died in the year MDVII, published in seven books a Carthusian Chronicle. In this, when in the four prior books (as he prefaces to the fifth) he had touched on the praises of the holy Fathers of the greater Charterhouse, The title Saint, Divine, Blessed, then concerning the saints of the diverse houses he sets forth in succinct speech, but the first chapter of the fifth book begins, concerning B. Peter Petronius of Siena, and soon thus begins: Among these the first to occur is Saint Peter Petronius, of Siena, a Father exceedingly venerable for sanctity, truly beloved of God and men … Of this Divine Peter the sanctity so sublime everywhere, and the serenity of his sanctity, shone forth, that it grew bright with much light of miracles among the peoples; and very many recalled from the dark gloom of vices, it might recall to the true splendor of justice, which is Christ. Behold how even then he was called Blessed Peter, Saint Peter, Divine Peter. Thus Bruno Prior of the Charterhouse and General of the Order, approving the history of the Life, adds, of Blessed Peter Petronius of Siena of our Carthusian Order. Nay the first Author of the Life, John Columbinus, prefixed to it this title: The Life of the glorious Saint Petronus, Confessor of Christ, but at the end: Here ends the Legend of the venerable Saint Petronus, Confessor of Christ, Monk of the Charterhouse, who is called Domnus Petro. Bartholomew, who inscribed his Latin Life to Cardinal Charles de' Medici, and Tutelary, desires the most Blessed Petronus to entreat as Tutelary for him, and to conciliate the heavenly Interpreter of the Divine Godhead, exhorting that he himself venerate and worship the same as Tutelary.

[4] Images set forth for veneration in the Churches, On account of this veneration, the formula of profession, written on parchment in his own handwriting, is kept in the sacristy of the temple of Maggiano, with this beginning: I Peter promise obedience &c. That several images of him also are set forth for veneration, Bartholomew indicates in the Prologue, then also in the Life num. 11, describing the form of his body. Afterward num. 45, he adds, that Peter is held by the whole city of Siena to be at once Father and Patron, glory, defense, and ornament: and pilgrimages made, whom in image two hundred and fifty years and more they venerate in the temples. Besides, num. 54 and 55 are described, at his sepulcher and the body found, the pilgrimages frequently made with the greatest piety, and very many and most illustrious miracles wrought: all which prove the ancient veneration paid to him.

LIFE

written in Italian by S. John Columbinus.

Adorned in Latin by Bartholomew of Siena.

Peter Petronius, Carthusian at Siena in Etruria (B.)

BY BART. OF SIENA.

DEDICATORY EPISTLE.

To the most Illustrious Prince and most Ample Cardinal of the Holy Roman Church, Charles de' Medici, Domnus Bartholomew the Carthusian, Greeting.

The lucubrations which a few years ago I composed, O Charles, August Prince, upon the life and the most holy deeds of B. Peter Petronius, the author desiring the patronage of the Medici Cardinal, of Siena the Carthusian, I was compelled at the request of many to finish, and according to my powers, that they might be brought into light, to emend, not to say to polish. Which since it was much easier for me to do at this time than before, distracted with the cares of domestic affairs; it seemed indeed left over, that according to the old custom, since to Blessed Petronus himself there is enough of tutelage and patronage in himself, I should choose a Patron for these my lucubrations; and this one indeed most blessed in the praise of virtue, in the splendor of family, in the glory of ancestors, but then abundantly powerful with a will propense to all most honorable things. For what in the stadium of virtue, for procuring either glory, is so difficult, or so ample, which a will incited by zeal does not attain? To me reflecting on these things, thou, most Ample Cardinal, camest into mind; whom, raised to the summit of the Purpled majesty, that thou dost equal the highest dignities of empire by the splendor of thy virtues and the excellence of thy genius, we must confess of necessity; thou whom we now know, and whose admirable humanity we have tasted in person, while we enjoyed the offices of thy singular benevolence toward our Florentine Charterhouse. And although thou art such and so great, most Excellent Prince, yet in this honor thou sustainest that person, upon whom fall not only all virtues, but also weight and labor; since, Divine Bernard being witness, never can anyone be in honor without sorrow, in prelacy without perturbation: and therefore thou needest heavenly aid, and it behooves thee to be propped by divine help. Namely that thou doest nothing, thinkest nothing, in which straightway honor and true and Christian piety may not shine forth, which may moderate and rule all thy counsels and illustrious actions: utterly, so that, keeping watch for the safety and dignity of the Church to be guarded, thou be prepared in mind to pour out even thy very blood for it also, when there should be need. For that the very ample insignia of that crimson Hat exact this of thee, thou now knowest very well; that thou perform this, the ancestral religion of thy House demands; this the excelling fame of so many Heroes of thy stock, and the name, or rather the deity, of so many supreme Pontiffs of thy blood, of whose virtues thou art heir and hostage, have, as we see, plainly persuaded thee; this also the cognate examples of the most Serene Great Duke of Etruria Cosmo, namely of exquisite virtue, religion, piety, and singular clemency also, and of beneficence worthy of a most excellent Prince toward the peoples subject to him, most favorably require of thee: and this the generous force of nature, and education well seconding it, have constantly approved, according to the desire of thy most Serene Mother. Which several things it would be laborious, and altogether difficult, for others to perform; but to Charles Cardinal de' Medici, in so marvelous a disposition of a lofty mind, who would think the entrance of true praise not open, who the way of eternal glory not most easy? Which that it may be wholly so (as I most of all desire), I would have our most Blessed Petronus entreat as Tutelary for thee, and conciliate the heavenly Interpreter of the divine Godhead. For with what sanctity our divine man was conspicuous, while he lived among men, and what place excelling in glory he obtains among the Heavenly ones, thou thyself wilt be able through thyself to understand; if ever, through thy very many and most grave occupations, it shall be allowed thee entire, to read his illustrious deeds. For from the tenth chapter of the third book it can plainly be perceived, what rewards await him who has begged his help; and what aids of inward peace are divinely promised on earth to him who has followed him with veneration. Nor indeed is it a wonder. He offers B. Peter as Tutelary. So great a conjunction with the power and goodness of the supreme King, that one imparting it, the most holy men have by right: nay even while still mortals, by an anticipated liberality, they not rarely distribute heavenly gifts. Receive therefore, most Ample Cardinal, our Peter, as dear to God; embrace him with the studies of piety, and venerate and worship him as Tutelary, as I have said, against the deceits of this fawning age, that with most powerful God he may obtain for thee perennial beatitude. But to me, advanced higher than was fitting, for thy singular humanity toward me, I would have thee pardon. But also if any shall think I have done it less prudently, they too will give pardon; since to those running to the goal, and even drawing near, it is agreed that the voices of those exhorting are not troublesome, that applause is not displeasing. Farewell. From the Pontignano Charterhouse near Siena, on the fourth of the Ides of July, MDCXIX.

PROLOGUE.

Behold for thee, friendly Reader, the life and illustrious deeds of B. Peter Petronius the Carthusian: The author, on account of his affection toward B. Peter which, granted to me by a singular gift of God, even from this no inexpert estimator of things will be able to confess; that since from a boy I desired to know what once was on earth the sanctity of so great a man, for the sake of which his effigy depicted truly and skillfully from of old, is everywhere beheld in my native city; yet I found no one who could then sufficiently satisfy me inquiring. Kindled therefore with this desire, a young man, thence twenty-four years born, I embraced the Carthusian

discipline in the Florentine convent. In which when day by day my mind's zeal toward the blessed Man burned the more ardently, from the Florentine Charterhouse nor did I perceive that there was anyone among ours even then, who would relate to me eagerly inquiring this man's virtue and sanctity, at least in some part, except a few things about the admirable finding of his body; I was moved with a certain vehement wonder, nor could I easily be brought to believe, that, of him whom in image the whole city of Siena with the veneration of Christian piety looked up to in the temples, and whom among other pledges of exceptional religion it embraced in its bosom; the industry of writers should have passed over his illustrious deeds. Therefore while I revolved in mind these and many other things of the kind, according to place and time, by the leave of my Fathers I went to inhabit the Maggiano Charterhouse, built near Siena. Into which I had scarcely set foot, and had once and again, full of longings, approached the place of the peristyle, where by hearsay I had received the Blessed man had been buried; when lo for thee, to the convent itself there come, as it happens, some men eminent both for nobility and for virtue, he migrates to Maggiano. to me wholly unknown by face, for the sake of visiting it. Whom when, bidden, I had received to conference, after the offices of mutual speech, and other conversations about monastic matters, and about the life and duties of the Carthusians, one of their number, a most choice young man, whose name was Attilius Beringherius, began to address me chiefly in this manner.

[2] There is at my home, Bartholomew, a very ancient manuscript Codex, in which the chapters are seen elegantly written in rubricated pigment after the fashion of the age: which codex, lately dug out of darkness into light, as soon as I shall have returned home I will most gladly take care to bring to thee; not that thou shouldst merely read it through, but also undertake to copy it, and more elegantly reweave it (so indeed he spoke); which, that thou do, I myself am thy author. For I do not fear, but that I shall do thee a most pleasing thing: he receives the Italian Ms. about the Life, since this is its inscription, and this the title, The Life, namely, of the glorious Saint Petronus, Confessor of Christ, of your order, and our fellow-countryman. But at the end. Here ends the Legend of the Venerable Saint Petronus, Confessor of Christ, Monk of the Charterhouse, who is called D. Petro. Which little book indeed, although it was elaborated very confusedly and in uncertain order; yet we read it written with the best fidelity and integrity, and moreover composed in the native tongue of that happy age. But I myself, as soon as the name of Petronus first sounded in my ears, gladdened with very great joy, lifted up at once my eyes and hands to heaven; rendering immortal thanks to God, that I joyfully beheld unto that day the light of this sky, on which I should see myself in no way frustrated of my vow toward the Blessed man. Soon turned to Beringherius with cheerful brow, I promised him all things, and took upon myself all things (although well conscious of the leanness and poverty of my genius) which were in his desires, provided he stood by his promises; which, the space of the day after the morrow being passed, he most admirably performed. Meanwhile I had read the longed-for codex with so much pleasure, or rather most eagerly devoured it; that among the various motions of my mind this one thing indeed sometimes somewhat bit me, written by John Columbinus and Nicholas Vincentus: namely that on the very first front it lacked the name of its own author. But, having looked a little more keenly at the whole series of the deeds done, I am suddenly suffused with new joys, as soon as I discover that John son of Peter Columbinus, a most holy man; and Nicholas Vincentus, the brother of Francis Vincentus, were the authors of our whole history. Since they, noble and renowned both by family and by Christian piety, were not only contemporaries of that time; but, what is of more weight to our matter, composing themselves to the will and nod of Petronus himself, followed him in treating spiritual matters as leader and moderator of their counsels.

[3] Therefore supported by the authority of such great men, and especially aided by their writings, which being rendered into Latin straightway I turned my mind to the pen; namely that I might hand over to Latin usage the deeds gloriously done by our B. Peter Petronius, undertaking perhaps a greater burden than I could bear; yet I undertook it, not relying on the strength of my own genius, but on the help of Divine grace; thinking I should depart honestly enough, if in writing the Life of this Blessed man, only my rashness should not be reprehended: since whatever labor I have undertaken in publishing this work, I wished it all to redound to the glory of God and to the utility of the men of our Order. But lest any scruple sit within thee, that namely by no testimonies of antiquity, except its own Author, who ought to be to thee instead of all, our history is supported; and therefore thou shouldst either at some time diminish the faith of the whole entire work, or certainly bring it into suspicion: I thought I should do a thing worth the trouble, if the reason of my whole writing should be clear to thee. Which from this can easily be perceived, with what apparatus I instructed myself, before I came to writing, and what zeal I applied, that the things I had determined to consign to letters might not differ from the truth. Although in this place thou wilt perhaps object, unless I am mistaken, this labor undertaken by me in vain, for this reason, that Columbinus, he himself by his illustrious virtues and by his exceptional sanctity, deserves to obtain among all, that in those things which he has testified either to have himself beheld concerning our blessed Father Petronus, or to have heard from others worthy of credit who beheld them, full faith be given to them. But yet I would not be wanting to myself, but that I should show myself desirous, not to say too scrupulous, for confirming it of investigating the truth; since they are for the most part the men of our age, that they seem to have nothing more set before them, than that they everywhere carp at the writings of others, and lay snares for them, so that one can nowhere pass without danger. With this mind therefore I induced my mind first to read through all the monuments of antiquity which exist in the Maggiano Charterhouse, and to shake out all the records, and to investigate the old Mss.; then through suitable men, chiefly zealous for me, I took care that there be searched out within my native seat, from public and private Archives, the things which could be of use and help to me. Nor was the labor fruitless, and the zeal applied in vain. Since I ascertained those things, and my men brought them to me; so that, while I was wholly engaged with the moths and bookworms, I greatly looked up to the providence of the Godhead toward me, and certainly knew it to be present to my endeavors: since, the reason of times being computed, he surveys the ancient monuments: the dignity and condition of persons being recognized, we ascertained that all things excellently agree among themselves, and that all things accord with our history, and second it. That the fruits of this my zeal might appear, for greatly building up the truth of the deeds done, I altogether resolved, using for that very thing the counsel of most weighty men, to weave certain Animadversions at the end of the work, by which anyone can, by no so difficult a reasoning, know that the time, the names of persons, and the places agree with the writings of our Columbinus, and that faith is conciliated to them.

[4] These things I had, friendly Reader, which I wished thee to know at present, not that I might boast and as it were ostentate my zeal or industry, of whatever sort it was; but that I might assert the truth of those things, to which faith is to be given by thee: since I am not ignorant that these are the parts of those who attempt history. It remains, that thou so receive these our lucubrations upon the deeds done by B. Petronus, he gives thanks to his helpers. that, when at some time thou hast read them, thou mayest know that thou owest not a little to Celsus Cittadinus, a man noble both by family and by virtue, who, a most diligent investigator of ancient matters, contributed very much to me, in seeking out and supplying from the public archives of the city the monuments of antiquity. I have besides whereof I myself also give and hold to Celsus the greatest thanks, for his marvelous liberality toward me. But of Beringherius, who first of all was an author to me, and an inciter to attempting that work, what shall I say? For he, a young man of elegant genius, and most devoted to humane studies as by a certain impulse of nature, a few days having elapsed after he came to the Maggiano Charterhouse, and met me in it, with the greatest grief of all to whom he had been known, that is plainly of all in his native country, with great sense of piety, departed. These things it pleased me to add: but the rest, which we promise and which make for the notes, thou wilt have at the end (as we have said). Which all things however I would have thee refer as received from the most Renowned Man Ludovicus Accarisius, who, among the exceptional ornaments of his mind, is endowed with such charity toward his native city, that he willingly contributed his zeal and labor, whereby these very things were committed to type. For he reckoned, a man of exact prudence, that the lovers of Religion would take no slight utility, for cultivating true piety, from these examples of admirable sanctity: which that it may be done, I a suppliant pray God, whose glory alone our industry, of whatever kind it was, regarded in publishing these lucubrations.

OLD DIVISION OF THE WORK

Book I Chapter I The birth of Peter and his education.

II What things he did at five years old, up to the thirteenth year of his age.

III How he gave his name to the Confraternity of the Immaculate Virgin Mary, established in the Hospital, which is commonly called della Scala.

IV He gives his service in ministering to the sick and the lepers in the public Infirmaries.

V Peter gives his name into the family of the Carthusians.

VI He cuts off entirely the salutary finger of his left hand, lest he should be initiated into the Priesthood.

Book II Chapter I His humility and obedience.

II His poverty and what he thought concerning it.

III Concerning the woman going to the Maggiano Charterhouse with dry garments under a foul falling rain, and concerning the sign of the Cross divinely expressed in bread.

IV Peter's abstinence from food; and concerning the tolerance of bodily pains, declared through his whole life.

V His zeal for piety, and in what manner especially he prepared himself for praying and contemplating.

VI His charity toward God and his neighbors; and concerning the exceptional innocence of his life, and sanctity.

VII His prudence, the people's concourse to him, and the fruits of souls made through him.

VIII John Columbinus composes himself wholly to the will and nod of Peter; and chiefly by his authorship undertakes Evangelical poverty to be cultivated.

IX Peter's cousin-sister, by his exhortation and admonitions, embraces the celibacy of a religious life.

X He shines with the gift of prophecy.

XI Peter's virginity and chastity.

Book III Chapter I He predicts his death; he indicates the illustrious visions divinely set before him, Christ shows himself to be seen by him; he contemplates wondrous things; he penetrates the recesses of the mind, and unlocks the inmost parts of the heart.

II He likewise predicts future things; he enjoys the converse of the Heavenly ones, and sees the hidden thoughts of men.

III How Peter for the space of sixty hours underwent punishments and pains, like those of the infernal regions, for the expiation of a certain friendly man, by God's permission.

IV Tumults and dissensions in the Maggiano Charterhouse, concerning Peter's body to be kept after his death in the same buildings.

V Peter, though absent and shut in his cell, all

nevertheless knows divinely the disturbances stirred up at home by the Fathers.

VI Peter's glorious death.

VII His body is handed over to burial.

VIII Concerning the little cloud which appeared in the air about the time of his death, divinely, in the likeness of a column glittering with exceptional brightness.

IX Other wondrous signs concerning Peter's beatitude in heaven.

X Peter, having departed life, shows himself to be seen by many.

XI John Boccaccio the Florentine, by Peter's command and prescription, embraces a more praiseworthy discipline of living.

XII How the holy body of Peter, now sixty years from his death, was found whole and incorrupt, and was translated elsewhere.

XIII To the Carthusians, by reason of the finding of Peter's body, a convent is attributed at Venice, S. Bernardine of Siena being the author.

CHAPTER I.

Peter's infancy and adolescence, devoted to the works of piety and mercy.

Peter, of the Petrona stock, (whom we read the ancients ^a were wont, namely from the family, repeatedly to call Petronus) at Siena, Born in the year 1311, an illustrious city among the Etruscans, in the year from the redemption of the world three hundred and eleven above a thousand is born, his father being Gulielmaccius ^b, but his mother Agnes ^c Malavolta, after the custom of the age and country called Nese; both, by the nobility of family, by riches and glory, eminently flourishing among the chief men of the city. Who when they beheld their infant, even then from his very cradle first born of them, displaying an excellent disposition of mind, and a certain nature also divinely implanted in him toward probity; loved him singularly and uniquely. For of such a kind is for the most part the disposition of those who have begotten, that the virtue of their sons stirs in them keener impulses of benevolence and charity: which charity of the parents toward Peter who would doubt to have been increased, and brought to the highest pitch, both with his education, and with the accession of age, and at the same time of Christian virtue? For indeed when he was handed over to be nursed at another's breasts, the fatherly providence of the heavenly Godhead moderating the matter, it was brought about, that he obtained a nurse so kindled with zeal toward God, and endowed with such sanctity of life, that as often as she offered him the breasts to suck, and the infant piously educated, her face bent into a certain holy gladness, she would address the boy in this manner: Come, son, suck, suck, in the name of Jesus; and thus together with her milk the nurse instilled little by little into the infant her own virtue and Christian piety: and at his still tender age she was now educating him for the one God.

[2] Whence this above all in him is to be looked up to, and indeed greatly to be admired even then, that, breathed upon by the divine Spirit, the innocent little boy began in deed and words to show, at two years old he predicts to his mother another son that he was elected and inspired by God to the illustrious deeds of Religion. For at two years old, as was most thoroughly proved, he began to shine with the gift of prophesying. For his mother, when she was again burning with desire of male offspring, resolved with herself and promised (provided God should kindly nod assent to her) that she would forthwith give the son to be born the name of Francis. Nor in vain indeed were her vows to those Above. For indeed, the divine breath aspiring to her pious wishes, it happened that she, wholly ignorant of her own conception, had conceived. Which that it might redound to the heaped-up and complete gladness of the excellent woman, almighty God Himself brought it about, that the little son Peter at some time stroked his parent's womb with a gentle touch, and the infant scarcely torn from the breast, whose tongue did not yet sound speech, indicated this to her with this caressing address: There is, Mother, in thy womb here enclosed a Francis. By which words of the little boy the woman, soon driven into amazement, inasmuch as she had hitherto laid open her thought to no mortal, knew by the very motion of the conceived foetus, at the same moment of time, that to be now perfected within her, which Peter, illumined by the divine light, had foreseen and foretold. Wherefore Agnes, suffused with huge pleasure, brought forth the longed-for infant in time, and ordered him to be marked at the sacred fonts of Baptism with the name of Francis according to her vow. Who when afterward he had remained surviving Peter by only three years ^d, was wont gladly to relate his own rising divinely foretold by his brother, just as he had received it from his very parent even from adolescence.

[3] At a still infantile age Peter, namely five years born, At five he gives himself to secret prayer: that he was born, truly an infant of exceptional disposition, (as we said a little before) to perform the works of beatitude, he showed in very deed. Since, divinely agitated, he sought out secret places at home for praying: and shunning the sight of the household, with free and unbound mind, he gave himself long and much to sacred prayers. In which zeal of praying indeed the little boy bore himself so seriously, that an aged maturity already then appeared in him. Meanwhile, the toys of his first age laid aside, scarcely passing his eighth year, he is handed over to a Preceptor to be instructed in the first rudiments of letters, together with his brother Francis at six years old. In learning which he thought he would give his labor on this condition, that he should never separate piety from those common studies: nay even it is established to have been at heart to him, that he should have nothing prior or older than sacred prayers. So utterly, that (as, the same brother Francis relating, was made known) when toward evening he had withdrawn to bed, then at dead of night he would leap from his little bed awake: and bending his knee on the ground, he would give himself wholly to the meditation of divine things before Christ fixed to the Cross; in his 8th year he is imbued with studies: and full of the brine of tears would lead almost whole nights sleepless. But if, wearied by long vigil, he was at some time pressed down by sleep; on a mat spread on the ground within the chamber, prone himself he condemned his prostrate limbs, the parents being utterly unaware of the thing and deed, by the provident and skillful circumspection of the boy. Thence when he was now passing his tenth year, nothing was more amiable than he, nothing more courteous: since he, having obtained a good soul, displayed such gravity of manners, he sleeps on a mat: that he directed his deeds to the norm of the divine law with a plainly wondrous sense: and thereby it came to pass, that his mind was day by day more and more illumined, and so glowed for performing the offices of piety, that during prayer the use of tears grew habitual to him, anointed with the sweetness of heavenly things. Which when the evil demon noticed, greedy of disturbing his quiet, he attempts to assail him with wiles, fixing a grim gaze upon him, because so little a boy had yet attained so great a knowledge of supernal things. And so he pursued him praying with that most fierce hatred: to strike, harass, and strike fear into his mind gaping after heavenly things with frightful things, fierce: and at length came to such impudence one night, that he shattered the glass lamp, hanging from the topmost dome of the chamber to the image of the Crucified, at ten years he suffers the snares of the demon: thence creating many troubles for him, that, terrified by which fear, at length at some time he might desist from his undertaking. But so far was it, that the blessed boy should suffer himself to be led from his purpose by these arts of the most wicked impostor; that even with confirmed and constant mind, in the purpose he had seized of living to the one God in body and soul, on each single day he confirmed himself by repeated zeal, following this norm of waking and praying up to the seventeenth year of his age.

[4] familiar with the pious and the poor, Meanwhile while Peter applies himself with the most intent care to these studies of religion and piety; he was familiarly using those, who both by advanced age, and by honorable institution of manners, and by skill in spiritual things, could inflame him to take up virtues: but especially great intercourse, as far as could be done for him, passed between him and those, who cultivated Christian humility both with inmost feelings, and expressed it in manners and life. Of his own accord also more familiarly for this very reason daily inserting himself into the gatherings and conversations of the needy and beggars; reckoning no doubt that by intercourse with such squalid men his submission of mind would day by day be more abundantly cultivated, for putting on the Evangelical discipline. Which when his father Gulielmaccius learned of; or at some time, as it happens, fell upon him as he tarried densely among the herds of the poor and the ragged; it can scarcely be told, with how unjust a mind he himself bore it, very often receiving Peter most harshly for this same cause; with the indignation of the father: since he, snatched away by ardent zeal of human praise, and by the impulse of daily intercourse with noble men, desired him to appear among the foremost of the youths, who, holding the points of cleanliness and urbanity, eminent in riches, in most elegant clothing of the body, and in form, should be not unlike himself. But Peter nevertheless not only did not bring his mind to institute friendship with those same men; but if any had in any way been already begun and conciliated with them, he did not hesitate to unweave that same, and likewise to turn away from those same men: namely fearing, lest, while meanwhile he followed their allurements and softness in manners, he should thence little by little drink in profane spirits. Even then most learned in friendships our exceptional boy, although he had not yet through age experienced their force and use; since among the many kinds of secular friendships that one is true, zealous for humility, that solid, firm and finally indissoluble, which the likeness of virtues alone binds fast. Therefore Peter, kindled with love of contempt of his very self, and exceedingly zealous of true and Christian humility, had this most frequently in his mouth; namely that splendid garments were to him a huge trouble and indeed punishment; because they rendered to him maimed the intercourse of the poor and the wretched, and utterly weakened it. So far was it, that he should at any time ever be moved from the constancy and degree of humility, through threats and revilings, or through words and stripes.

III

[5] Cultivated by such heavenly institutions almost, Peter however thought it not enough for himself, he desires to be enrolled in the confraternity of the hospital della Scala; unless he took care that some other works of religion be added to others. Therefore to him revolving in mind day and night, in what manner he could do and perform this, it came into his mind, to be enrolled and co-opted into the most praised confraternity of B. Mary the Virgin, established beneath the vaulted arches of that most celebrated hospital, which they call by surname della Scala. Since he knew that so many most excellent men, all of nearly the first nobility of Siena, and excelling especially in sanctity, had proceeded from it, as it were illustrious lights of religion: and he presaged in mind so many future heroes, who from this palaestra of sanctity should come forth armed, that against the most foul monsters of vices, against the most fierce centuries of hell, they might fight the battles of the renowned Lord. But of what sort? Namely ^e Andrew Galeranus, called Father of the poor; ^f Peter Pettinarius, an exceptional follower of the contempt of the world and the institute of Francis of Assisi; Ambrose Sansedonius, that man of the most excellent and most holy family of the Dominicans, whose illustrious deeds ^g, full abundantly of all sanctity, which had so many other holy men associated with it, formerly written by command of Pope Honorius the Fourth of this name, in our time indeed it was willed to be recalled into light, and to have the same man numbered and placed among the Heavenly ones, whom the whole Catholic Church venerates and worships on earth, by Clement the Eighth Supreme Pontiff with altogether constant will. Who thence Bernard ^h Tolomeus, conspicuous for the glory of the most excellent arts, but more conspicuous for religion and piety? Who Francis Piccolomineus, and who Patricius, of the Patrician stock, the same founders and rulers of the Order of Monte Oliveto? Next to these comes forth our strenuous warrior John ⁱ Columbinus, the best institutor and parent of the Congregation of the Jesuate Brothers

of whom there is a mind to add more things to our history according to place, together with his companion and fellow-soldier Francis Vincentus: whom at nearly the same time there followed, with the same piety toward God, in this stadium of Christian virtue ^k Stephen Maconus: who then shortly after, emulating our Peter, excellently and by plainly divine admonition gave his name to the Carthusian family. And what and how great at length Bernardine Albizescus, that exceptional emulator of the most ardent charity toward God of the man of Assisi, and the repairer and keeper of the whole declining Franciscan family? That Bernardine indeed, a most brave leader and commander, from the time he came down even from his apprenticeship into the contest, always in the battle-line, always engaged bravely and indefatigably in the sun and dust, and fortified as it were with a helmet by the memory and confidence of the supreme and heavenly Commander, to brandish certain most sharp swords of the heavenly and divine doctrine, and, as a shield, so to oppose the constancy of faith and charity to the weapons of the enemies so long, until, after many battles waged against that most monstrous and infernal beast, he poured out his spirit in victory.

[6] To these it pleases to reckon among the number of these most brave warriors a strenuous warrior-woman, S. Catharine of Siena stirring up many to it and Seraphic Virgin, Catharine Benincasa of Siena: who, although through her sex she could not exercise herself in this palaestra, yet could, shut up in the domestic camps themselves, as though placed in the battle-line, wage most grievous wars with the powers of these darknesses: who, when she seemed conquered and prostrated, then a conqueress herself, by the constancy of the very greatest Christian humility, as though girt with a broad and conspicuous cuirass, stood firm in mind, and, persisting unshaken in a certain vigil as it were of assiduous prayers, triumphed over the routed enemies: so that, when she had conquered the contests of the malignant spirits, and likewise overcome their snares, she offered a most beautiful and most delightful spectacle to the Angels, and indeed to God Himself. Thou thyself through thyself understandest, O most noble College (thee I now address), with how great zeal that exceptional warrior-woman would incite thee, that thou also shouldst undertake wars to be bravely waged with the inconstancy and variety of these human things, with the unbridled lusts and these most fierce leaders and standard-bearers of the enemies of the human race; and with how great love, with what wise sentences, full of true piety and sanctity, and finally with what straining of mind and keen zeal she would exhort her fellow-soldiers, that they might show themselves worthy of men of so great virtue and fortitude: since I myself even from boyhood remember to have read at thy place several epistles of this illustrious Virgin, written in her own or her amanuenses' hand to thy elders, through epistles, In them indeed it was to be seen that the same Virgin mingled exhortations not only with words, but also in very deed; now to call the Brothers of this confraternity, the athletes, I say, of this religious palaestra, most dear Fathers, now Brothers, now at other times to call them most sweet Sons; now sustaining excellently the parts at once of a leader-woman and a soldier, now of a parent and a daughter. Therefore I cannot, that I may confess the truth, but say from my soul that among so many most excellent men this most renowned heroine sustains the chief place.

[7] Be bold therefore in mind, illustrious Congregation, be bold in virtue: do what is of thy office, take care that piety and religion abide in thee unharmed: cause, I pray, likewise Matthew Guerra the author of the Congr. of the Nails. that I may hear from this little hovel of mine, that the old discipline of sanctity with thee perseveres uncorrupt and vivid more and more day by day. For thou wouldst scarcely believe, how much pleasure I began to take in mind, when it came to my ears, that not only formerly other and then again other men, conspicuous for sanctity and innocence of life, had proceeded from thee; but that in our memory indeed there had been, before the rest, that soldier of thine, excellently skilled in the spiritual athletics, I mean Matthew Guerra, whom commonly they called Father Teius, author of the Congregation of the Nails ^l, and our fellow-citizen: by the fame of whose exceptional charity toward the poor stirred, the Supreme Pontiff Clement, by name the Eighth, ordered him to be summoned to Rome by letters of the most Blessed man ^m Philip Neri the Florentine, for restoring the discipline of that hospital; which the most sacred Prelate of the Catholic Church, formerly Sixtus the Fifth, with that generous excellence of his mind, had built for the nourishing of the ulcerous and beggars ⁿ miserably wailing through the cross-roads, as though forced into one place. For the same Supreme Pontiff Clement ^o did not doubt, but that our Teius, wonderfully devoted to the works of mercy, would restore the place to its pristine institution; as shortly after he most admirably performed, not only by that alacrity of his mind and huge zeal in performing that office, but also by a certain singular sanctity of life: by reason of which princely men and most ample Cardinals loved him earnestly, as a man full of God, and pursued him with great veneration. He however, never elated by these mortal honors, inasmuch as he despised all transitory things, when he had exactly performed the commands of the supreme Priest, had nothing more important, than to return to Siena: where when he arrived, by a death not unlike, in the short progress of time, called away from that life which he had holily led, sixteen years ago, he closed his last day.

[8] Like to these is B. Peter And yet I am carried further: therefore, lest my speech proceed fringed, I return to narrating the rest of the illustrious actions of thy Alumnus and my Father Peter. Which Father indeed, still a boy and passing his fourteenth year, displayed nothing puerile: which, since he had an exceptional disposition toward virtue, he spurned all the allurements of the fawning age; and treading underfoot with the foot of an immaculate affection the enticements of the flesh and of pleasure, he consecrated the unsullied flower of his virginity to the very Spouse of virgins and God. It was to be discerned that the youth, an old man in the maturity of conversation and chastity of manners, applied himself to serious things, attended the temples reverently, assisted at the sacred mysteries piously and chastely, followed integrity, piety, and submission of mind, as we have taught above; pursued his parents with a certain special zeal of observance, showed reverence toward his elders, exhibited gentleness and mildness toward his equals; and, what is by far most difficult, cultivated poverty amid delights and domestic riches; and by a certain severe discipline of life and fasting, excelling in every kind of virtue, by love of virtue, chastised his innocent body; and, that I may comprehend much in few, in every kind of virtue, above his age, above custom, above his strength, by an admirable sense of mind he excelled the rest during that time most of all in his native city. And so even then his virtue and his zeal for spiritual things were so highly esteemed by all; and his most chaste manners had conciliated to him so much veneration, that from the external bearing of his very body, from his countenance and eyes, composed to the signification of modesty and religion, all easily perceived the candor implanted in his mind and the ornament of his soul, he is admitted into the confraternity, and soon thought illustriously concerning him. Which things indeed were the more looked up to in the boy, born of noble family, the more contumacious and haughtier than all his father Gulielmaccius was held. Moved and impelled therefore by these causes, the Chief men, together with the rest of the assembly of the same Confraternity of B. Mary, did not hesitate, him earnestly [p] asking and demanding it, to add him to themselves: although they were not admitted, except those whose age was at the least twenty years, and who were endowed with entire reputation. Therefore they receive the candidate, admit him, and the Brethren, animating him with a grave speech of the President, soothe him with the kiss of peace; and amid the harmonies of the sacred hymns fall upon his embraces.

[9] Which pious youth, having obtained his desire, did not allow that anyone should miss his part in that place; since when he had resolved to lay the first apprenticeships of the spiritual warfare among such great men at a still tender age, he is eminent in pious exercises, he so contained himself in his office, so maturely and chastely bore himself; that according to the custom of the Confraternity he gladly performed there day and night the sacred prayers, the scourgings of the body, and other religious duties of the kind: and he caused, that all with altogether one voice pronounced, that he would one day be the glory and light of the Confraternity. Nor indeed did the opinion deceive them. For how great, and how conspicuous in sanctity he turned out, those left attested to posterity, who survived him in that place: since by the public consent of all, lest any oblivion should ever blot out the memory of so great a man from their minds, and that it might be daily before the eyes both of themselves and of posterity, and there he is beheld painted after his death. they took care that the effigy of the same blessed Man our Peter, clothed in the Carthusian tunic, and supporting his feeble limbs with a staff, be painted after his death partly in monochrome on the wall, partly in a picture with exceptional workmanship and variety of colors: which indeed unto these very times all piously venerate, and worship: namely with a square stature of body, with a face full of dignity to the sight, with an open forehead, with great eyes, and in the white of them a black pupil, with an oblong nose, and slightly curved at the top; with lips somewhat prominent yet without any deformity, with cheeks set off by a discreet leanness, with a color between waxen and white; briefly with dark hair [q]. I would wish that God, beholding and ruling all things, might cause, that I may by writing depict the face of the virtue of our blessed Father, and the grace of his inward beauty. But what shall I, unequal to so great a man enriched with divine gifts not only in genius, but in life at once and in merits? or with what colors of mine, rude, shall I depict the affection of his heavenly mind, who was always affected with one ardor of mind toward God? Therefore it would be plainly very little, or nothing at all, which I should be impudent enough to dare to spread open: since whatever of divine candor and comeliness, whatever of heavenly beauty and dignity shone again in his mind, all of it (lest forsooth human mortality should pluck anything for itself) almighty God Himself, the maker and contriver of things, claimed wholly for Himself.

CHAP. IV.

[10] Through the increases of age and virtue advancing on each single day, our honorary youth, and placing toward God all his care, Nor does he minister there only, all his affection, acts, thoughts, and finally all his love, could not but love also his neighbors, whom the most wise Founder and Maker of all things wills to be loved in Himself. Therefore so great a commiseration was in Peter toward the troubles and calamities of men, that when he cast his eyes upon the languishing, the very most pressed by extreme want, or gravely affected by another disease; he was straightway broken by mercy of them, so that he left nothing of place or diligence remaining, whereby he might not help them, as far as in him lay. Hence it was, that he did nothing as gladly, for relieving their calamities and miseries, both in mind and body, as that he should give himself wholly to them by ministering. For this one cause therefore he went to the hospitals and public infirmaries; but to that one above all, with no companion attached, he had been wont very often to go, which to that time we see dedicated to S. Lazarus, but also to the lepers in S. Lazarus five hundred

paces and more above a mile from the city of Siena. That place he reckoned to be chosen by him before the rest, in which he might fulfill his desire; namely of expending himself wholly in the obedience of charity toward the lepers, for this reason, because it had been founded for tending and nourishing these. Thou wouldst see therefore the most noble youth Peter, as they relate, blandly and amicably consoling the languishing themselves; exhorting these to Christian piety, raising up those worn out by grief of mind with the hope of heavenly goods, stirring others to patience and virtue, washing the same also, and making the beds of the same. Thou wouldst see, I say, him handling, wiping, binding round their wounds and ulcers, and in all ways bringing aid; and, what is the chief thing in so great a deformity of languor, taking his food and drink together at once with them, while he ministered the dishes wearing a linen garment. O great charity of thine, Peter! that no wasting, no foul corruption, no contagions finally of disease to be shunned hindered, but that thou shouldst pour thyself wholly into the ministries of the wretched: prepared even to undergo all the misfortunes, which that foul plague could have brought to those rashly thrusting themselves upon it: just as though nothing were dearer or more delightful to thee, than to dwell domestically among them; since almost no day passed (provided faith is to be had to Columbinus, whom it would be plainly mad for anyone to discredit) but that thou shouldst betake thyself to that Hospital. Nor indeed is it a wonder, for so great a youth would not have lowered himself into so great humility, unless he had first grown warm to the marrow with the fire of the most ardent charity. Nothing is so small or so vile, that he who perfectly loves leads himself unworthy of it.

ANNOTATA.

p. In the Life 3 of S. Bernardine published at 20 May it is said in chap. 1 that this man was enrolled in this Fraternity, after other illustrious men, among whom is numbered Petronius de Petronibus, who, made afterward a Carthusian, illustrated the same Religion. But this is B. Peter, of whom we here treat. The same Bartholomew says is proved through the old monuments and Mss. Codices.

Since the image at the front of the Life published at Siena seems plainly similar to this description, I shall not be loath to exhibit it here, copied thence.

CHAPTER II.

The entrance of Peter into the Carthusian Order, who, declining the Priesthood, cuts off his finger.

CHAP. V.

[11] When day by day our Angelic youth boiled with the ardor of divine love, and reckoned with himself repeatedly, that he could not fulfill his desires and likewise his zeals of piety according to his will, placed amid so many wicked perils of this age; since nothing was prior or older to him, than that it might be permitted him to follow a holier and more perfect cultivation of the life to be led, and to hold it to the very end; he began himself seriously to devise various ways, Solicitous about the state of life to be embraced, by which he himself might manage the matter according to his mind. For this very thing therefore his mind is frequently in doubt, and what counsel he should sometimes take, or whither to turn himself, he knows not. For when many things, and those at times under the appearance of the most absolute sanctity, to pursuing which one thing he conferred all his cares and all his thoughts, presented themselves to his mind; he was for the most part led to this, that, relying on the clemency of supreme God, he did not hesitate to attempt whatever things most difficult, for instituting a new kind of life, in food and cultivation especially most harsh. But again the same things, which he had now with generous alacrity shaken out in himself, while at leisure he recalls them to the reckoning; he clearly perceives, that the plan was by no means free and unimpeded for him, for holding that course of living, which, snatched away by inclination, nay even by a certain will, he had conceived, and proposed to himself as most easy: our youth being still ignorant of those arts, by which the demon uses for deceiving the incautious minds of mortals, those especially, who in spiritual things, trusting too much to themselves, resolve to follow only their own will and their own judgment. Since stirred by a certain admirable zeal to cultivate Christian poverty from the Gospel, he was held by a great desire of seeking the far-off spaces of the lands, where, bound by the laws or oath of no congregation or assembly, he might walk inglorious in a cloak among the dregs of the lowest commons: and after the manner of ^a Alexius the most holy man and Roman Patrician, he is inclined to imitate S. Alexius, he might pass the nights under the open sky or certainly in some vestibule of the sacred buildings, destitute of all human solace; and so without a household hearth the world might be for a home to him, for a roof the sky, for a bed the ground; and inserted into the herd of the poor he might door to door beggingly collect alms; that with free and unbound mind, whatever leisure should be left over from begging of this kind, he might consume it all in the sacred temples, in pouring out prayers. But the counsels of the pious youth, in so ardent a desire of accomplishing the matter, should fall to nothing, his father Gulielmaccius alone brought about, whose persecutions namely he most feared. Since the boy had long experienced him fretting, on account of the intercourse with the squalid contracted in his very native seat, and even within his very paternal hearth, but out of respect for his father he is deterred. then he conceived him in mind as more crabbed to himself and raging more harshly than ever: as one who, fierce by the forces of power, and contumacious in disposition, and also greedy of increasing day by day the Petrona stock, would by no means suffer the most renowned lineage of his family to be affected by so great a disgrace, from the squalid and most contemptible manner of his son's life.

[12] To Peter therefore anxious with these cares, and seeking all the best things for following the footsteps of Christ and the Saints, saner counsels were sent down by the Father of lights, that thence as it were by an efficacious and salutary remedy he might at length at some time provide for the solicitude of his mind: which indeed was of this kind. The fourteenth year was then being passed, when a man at once most ample and most learned, ^b Riccardus Petronus, Vice-Chancellor of the holy Roman Church, and Cardinal Deacon of the title of S. Eustachius, of Siena, From the testament of Riccardus Petronus the Cardinal with no less munificence than piety and religion toward the monastic estate, by his testament bequeathed four convents, namely one of Carthusian Monks, another of Cistercians, a third of Nuns of the order of Preachers, but the last dedicated to the Minorites of holy Clare, to be built within the circuit of Siena, or certainly in the very surrounding territory of the city, by his brother's son John, whom in the year of this age one thousand three hundred and fourteenth, on the XVII Kalends of February at Genoa he named heir, where he then died, out of his precious furniture only, and a great weight of gold and silver magnificently chased. Of which, since this Carthusian of ours obtained the chief place, accustomed to go to the Maggiano Charterhouse when constructed, only the ground laid out into plots he attributed to the Fathers of the order for the sake of building the convent, in the field of Maggiano, not further from the native city than five hundred paces, two years ^c after the death of the most excellent testator, the most flourishing man Bindus, son of Bindus and grandson of Falco, of Siena: who, as the cousin of the same Cardinal, and the indefatigable executor of his supreme will; so in work and expense, was a most magnificent imitator; since he too raised from the foundations the Pontignano Charterhouse, situated on a lofty and pleasing-to-behold mound, at the third milestone from the city of Siena, in the year after Christ born one thousand three hundred forty-third; and assigned revenues and farms for nourishing its Monks ^d. Therefore that convent of Maggiano, built by his family

and perfected, Peter had been wont to go to frequently: for the nearer it was from the city, the more easily he thought he could run out to it. Having admired the reverence of the Monks dwelling in it toward the heavenly Godhead, both in frequenting the choir of the church, and in treating divine things, he finally felt himself keenly impelled into this mind by a certain hidden instinct, that, his native goods and hearths being left, he should add himself to them as soon as possible.

[13] Nor did he in vain embrace this mind divinely instilled into him. he is drawn to the Order: Since, the Lord having been consulted and propitiated by many prayers, that He should most kindly be present to his undertakings in so ardent a zeal of meriting divine grace, he set out at length once for the Charterhouse, having it fixed not to seek again his native cradle. Since indeed through this flight full of sanctity he came into hope that it would be, that, having become master of his vow, both he might wholly forsake his parents, and might give himself wholly to God, likewise segregated from public and domestic affairs: and might be joined with Him, who alone is most pure, by a most pure intercourse of life, as far as human mortality bears: and from continual prayer, the contemplation of sacred things, the familiar reading of sacred books, he might drink in the splendor of truth. With this counsel therefore prostrated suppliant at the feet of the Fathers of the convent, breathing then something divine, Peter earnestly asks them, that they admit him into their company. Which Fathers, alleging at first that his years were too tender for undergoing the duties of the Order, hold back a little: into which, being 17 years old, he is admitted: then moved by his exceptional piety toward God, by his modesty, by his very great esteem, and by the exceptional disposition which he displayed, they think him, being seventeen years old, to be admitted into their Order; although the decrees of the Order require at least the age of twenty years in receiving an alumnus, that according to the Lord's precept he may be able to proceed to the sacred wars. Then at last he is received, and his hair being shorn, which then according to the custom of the age the males had been wont to comb and nourish with greater care, let grow long, he is clothed in the regular tunic, the sacred band of Monks chanting together: and soon, numbered into the herd of our men, he is likewise handed over to a preceptor to be instructed in the regular disciplines. But the year of novitiate being completed according to custom, Peter swore, and most chastely took the solemn vows of Religion, into the words of Galganus ^e Vannis who then presided over the house, in the name of the Maggiano convent: and he professes. about to bring more splendor to the same convent by his sanctity, than the beneficence of the most ample Founder had brought to its founding by his name.

[14] But with how great assiduity he then strove to render what he had pledged to most holy God by oath; with how great piety, with how great religion he strove to ascend to the summit of Christian perfection; how he applied himself to obedience, chastity, poverty, to silence and solitude; how he performed all the rest, which become a religious order, with admirable alacrity, it would be long to narrate. He declines the converse and sight of his parents, But this one thing at present I cannot let pass without crime, that as soon as he entered the monastery, he so far abdicated from himself all his native riches and all the insignia of his most renowned family, that, hiding solitary by institute within the walls of his little cell, he never wished to receive even the meeting of parents and kinsmen: nay, when he could at some time have gone to them, seized by a grave disease (which disease drained their life), for duty's sake, namely by the leave of the Fathers; yet he never suffered himself to be brought, to give to flesh and blood, what he confessed he owed to virtue. And thereby it was brought about, that he bore the news of their death with so brave and constant a mind, that he showed himself to all unstruck by any bite of grief; thinking it better to be accused of impiety toward his parents, than once to violate rashly, on account of God the immortal parent of himself and of all, the purpose of solitude he had seized. Nor content with these things only, but, aspiring to lofty things, he spurned also all the rights of kinship, lest, against the law of Christ, the first and oldest of all to him, he should be at some time compelled to offer them the assent of the flesh; nothing of temporary matters, which pertained to the same parents and kinsmen, did he ever wish either to drink in with his very ears, or that speech be brought in his presence. For he very often reckoned with himself, that he had not yet done God's commands from the soul, if, when in body he had left his own home, in mind however he dwelt in it, and at the same time was delighted with the address of his parents (even then desirous of them): or according to the precept of the Gospel, if one who had now willingly and gladly forsaken father, mother, and brothers, that he might be held a worthy disciple of Christ; should still bring his mind to be vexed, when, either softened by the blandishments of his household, or led by a certain softness implanted by nature in the human race, he himself of his own accord should admit them conversing. Matt. 37

[15] By which severity of Peter toward his own it came about, that his parents, ill and grievously bearing so great a firmness of his mind, thought themselves utterly despised: especially because they perceived themselves and theirs to be made of no account by him and repudiated. But on the contrary it can scarcely be told, with how great pleasure he was suffused, what solid fruits of tranquility and inward peace he daily plucked from this discipline of gravity: not ignorant and very well taught by his own experience, stripped of all affection toward them, that no one within the Carthusian enclosures can perceive in his soul the delights of divine things, unless, all things being sent before, like Jacob he remain alone, that he may see God face to face, and be made happy at once by a blessing and by a change of his name for the better; nor like Moses enjoy the converse of God in solitude, unless, first unshod of the affections of this world, and freed from the bonds of dear ones, he approach naked to the naked Christ: since, S. Jerome being witness, the desert loves only the naked. This nakedness of Peter's affections toward human things I would altogether distrust that I could demonstrate more clearly, unless the most weighty authors had, in plain and clear words, as the rest which we have hitherto demonstrated, handed it down to memory; whose words in this place it especially pleases to report, that it may be more plainly clear to all, that Peter constituted for himself no solace and no defense in human things at any time. But if ever (they say) his own brothers, the parents being now removed from the midst, and others who by kinship touched his name and stock, sometimes sent New Year's gifts, little presents, and other gifts of humanity of the kind, to the Charterhouse for kindness' sake; never could the blessed Man, equally severe toward them as toward himself, be brought, even compelled by prayers, nor does he accept the gifts offered by them. to accept them, but with an utterly obstinate mind rejected them; both that the religious profession of votive poverty might be evident, and that he might show in very deed, that he had no account with them: since he loved them only so far, as they too pursued God with charity and the duties of religion. As soon as this had become known to them, they took care that those very gifts be brought in the name of others, who either by daily intercourse of friendship were intimate with him, or were affected toward him by some other zeal of piety; reckoning no doubt that the same would be received by him no otherwise than they did; which nevertheless he judged were to be accepted only with the name of Christ injected. But as soon as he began to be more manifestly bright with the spirit of prophecy, and at once to foresee divinely things future and far-off; so far was it, that they could at any time impose upon him; that, shut up, he foresaw also all their acts and deeds, just as though they were before his eyes, from the very farthest off with the pure gaze of his mind.

CHAP. VI

[16] Meanwhile Peter ascending by these steps to the summit of Evangelical perfection, as has been demonstrated above, and daily making greater progress in the virtue of Christian humility and obedience, it seemed good to the President of the convent, him now promoted to the order of Deacon, to be raised also to the apex of the Priesthood: that through the office of dignity of this kind he might turn out more suitable for performing the rest of the ministries of the Order. As soon as these things come to the ears of Peter, Reckoning himself unworthy, it is wondrous how grievously and sorrowfully he himself received them: laboring only at this during that time, namely by what reasoning he could escape so honorable an office: thinking himself utterly unworthy, to whom so great a burden, to be dreaded by Angelic shoulders, should be entrusted; namely fearing, lest, through this specious occasion, a way should be opened to him to the government of others and the administration of affairs; since it was fixed to him rather to be subject perpetually, than to preside; and at the same time resolved, as far as could be done by him, never to involve himself in the entanglements of temporal things; being wont to use in daily speech, that temporary matters and the cares of them bring very much detriment to a man panting after heavenly things, and despoil and strip him of greater and more precious gifts. Wherefore, since he knew this very thing excellently, he could not but, with all the effort he could, hedge up every way, by which a passage might lie open both to honors according to the custom of the Order, and to the administration of household affairs: by no means doubting, that by this kind of life to be led he would more easily follow the footsteps of his humble master Christ.

[17] In this deliberation therefore, when Peter was of a confirmed mind, he of his own accord meets the Head of the convent; and prostrated at his feet, he urges with the Prior, that he be not made a Priest, he opens to him his counsel; and lays out that it is fixed in his mind, that he never wishes to undertake the dignity of the Priesthood: since, conscious of his own inexperience, he denies, that he can, religion being safe, undergo an office of this kind: therefore he vehemently beseeches and adjures him through Christ the Lord, that he be not compelled to undertake that burden. The office is far unequal to his strength, to be entrusted to worthier, more learned, and holier men: he knows his own vices; and although not ignorant of his weakness, yet he is prepared according to his strength always to receive in the other functions of the Order, which regard the manner of private life, all duties: but in undertaking the Priesthood he is not the man, who could fulfill its parts according to the majesty of the thing: since it exacts an almost divine virtue, and an integrity perfect in all respects both of body and of mind. He is sufficiently and more than enough increased and honored by the order of Deacon, to which degree of dignity he has ascended utterly unworthy, if he rightly remembers what the Apostle writes when to Timothy, he sets forth the manners, integrity, and virtues of a Deacon: finally he does everything, says everything, that he might permit himself to decline an office of this kind. Nor plainly in vain: since the Head of the convent, having sufficiently admired Peter's modesty and submission of mind, nor in vain: and likewise congratulated the candor of his mind, rushes most lovingly into his embraces (since nothing avails as much, for conciliating to us the benevolence of men, as submission and moderation), and exhorts him to accommodate himself to the custom of the Order: since through this, the first of all as also the most excellent among all the functions of Monks, he would have a freer faculty of joining himself more closely to God. But the pious youth nevertheless, far more eager to obey than to command, again entreats the Head of the convent with prayers indeed most lowly, that he suffer him not to be led away from the purpose he has undertaken. At length he obtained this at present most grievously, very many other excuses being brought to frustrate it, that much time intervened, in which he was pressed by no solicitude about the dignity proposed to him.

[18] Meanwhile to Francis Altoviti, formerly President of the house, Francis Turae Montaninus of Siena ^f is substituted; who, since he by no means approved Peter's counsel, as one who excellently understood, but compelled by his successor, how much splendor for propagating the glory of God, and how much advantage for the salvation of mortals, those confer through the Priesthood, who together with integrity of manners have joined innocence of life and sanctity: not only did he not admit to his mind anything of those things, which Peter brought forth for refusing the degree of the Priesthood, but not even to his ears: nay even he admonishes and exhorts him, that he put his shoulders under the burden, and embrace with a willing and glad mind the counsels of the Fathers. And behold for thee a new contest in Peter of depressing and submitting himself: behold again straits. For by what zeals of humility he thought he could bend the will of the Head of the convent to his own, by those same he much more vehemently inflamed him, that he should compose himself wholly to his judgment concerning the office to be performed. the Godhead being implored, Wherefore when Peter perceived every place forestalled by prayers, and that there was no refuge left for escaping; and it was now nearer that he should yield his hands, than that he should obtain his wishes according to his mind; he kept watch with an inner care than before, in observing more zealously those things, which especially would make him master of his vow. But first of all to explore the will of the Godhead, and to call its help in his afflicted affairs, he applies himself through many prayers: that in the supreme will of executing the counsels of Christ He should inject into him that mind, by which he might both block every approach to this dignity, and likewise pursue contempt of himself, not in words only but in very deed, through his whole life. Nor was the entreaty poured out in vain. For having obtained the space during those days of speaking familiarly with a physician, and the physician consulted, he asks of him, whether, if one finger of one of the hands were wholly amputated from someone, he would incur the danger of death: from whom when he had received this answer, namely that there was no danger underlying in that cutting off besides that of pain; thou wouldst scarcely believe, how he was made gladder than is wont, not despairing that it would be, that especially by that reasoning he himself might accomplish the matter altogether according to the mind. Which from the very Physician, as they call him, he fished out with such dexterity of mind and indeed with certain tortuous little questions, that he could never by thought attain, whither this speech of Peter tended.

[19] What more? Stirred by the fire of humility, as by a certain gadfly, Peter resolved altogether to attempt the matter; all hope namely of managing the affair well being placed in God alone. And so under the great pretext one day of making wooden spoons, he wholly cut off for himself the salutary finger of his left ^g hand with a pruning sickle; and showed himself so constantly to rage against his own self, he amputates a finger for himself: that, stirred by a generous and lofty spirit of contempt of himself, he seemed to suffer no pain; since, no wailing emitted, no groan uttered, and as if he did not at all feel the force of pain, he bravely bore that section. Nor yet did that exceptional deed of humility then lack its reward. For so great a force of divine sweetness he felt himself suddenly suffused with: that, as he confessed about the time of his death, a new light of divine grace being offered to his mind at present, he received a sure pledge of the future felicity and glory to be obtained in the heavenly fatherland. But, lest anything here be wanting to proving Peter's patience, it came about, that he afterward learned by experience, that that sweetness of whatever kind had cost him very dear: since (as the surgeon, who treated him medically, and who survived him, asserted constantly enough) Peter during the treating from too great pain often fell down to the ground lifeless. And at length by this most powerful impediment he caused and brought about, that he could never in all his life enter upon any dignity: and so rejoicing in his bosom he fulfilled his desire, namely of showing and calling himself the lowest of all and subject to all; imitating Francis of Assisi, whose example in fleeing the office of the Priesthood had always stuck to him in his inmost marrow; then emulating exceptionally Ammonius ^h the Hermit: but in both following the most profound humility of Christ the Lord, who showed that He had come not to be ministered to but to minister, by words at once and by deeds indeed most exceptionally, while, immortal God Himself, He dwelt among mortals.

ANNOTATA.

CHAPTER III.

Peter's humility, obedience, poverty, abstinence and patience.

BOOK II, C. I

[20] But now, having narrated the things which Peter did up to the twenty-fifth year of his age, I think it will not be amiss, nay rather I deem it worth the trouble, Although by love of humility if, in pursuing the rest of his deeds in succession, I shall take my beginning from the virtue of humility and submission of mind: since the zeal for this illustrious virtue (as being the surpassing parent and nurse of the rest) he so loved in all his life, so embraced, so finally constantly and perpetually held, that in that one alone he might seem to have claimed the principate for himself. They relate indeed that it is too arduous and laborious, to recount the single virtues of Peter; partly because they were almost innumerable, partly also, because he always strove with all zeal to conceal from the rest his every exterior deed, and at the same time the interior gifts and benefits which he had received from God. Nay even most weighty men assert, that Peter even from boyhood had zealously begged of the Lord, he wished his pious exercises to lie hidden, that he might be obscure to all mortals, and no one detect his zeals and exercises of piety: which the Blessed Father too, divinely commanded near death, did not hesitate to disclose that he had obtained; and that this was especially the cause, why very few of his more hidden deeds were committed to letters. Nevertheless he could not, that I may use the same words of Columbinus, so great a light lie hidden under a bushel, so great a treasure be concealed, nor the precious liquor of such great virtues be hidden in the little vessel of his body, but that in some part it should flow out and overflow: so that mortals should run after the most sweet odor of his deeds, and pluck for themselves whatever they reckoned would profit thence themselves and the salvation of souls. I shall set about therefore to narrate concerning our blessed Father Peter, those things which are set before our eyes, not to be admired but to be imitated: since otherwise I am not ignorant, that those things which we behold done by most holy Men, hedged about by divine defenses, yet these are here proposed for imitation. and which exceed the powers of nature, and surpass the grasp of men, are not to be examined by the weights of our weakness: but in the Godhead of His eternal mind, with whom presiding and leading, nay through the breath of His very self commanding, they themselves suffer them, are rather to be venerated with faith and silence. But it is just that we little men descend to imitate those examples of true piety, of true and solid humility, and of charity toward God and our neighbors: from which let us learn, by what journey we must walk, to arrive at that blessed fatherland if we wish, whither they themselves arrived, who bore themselves holily and chastely. Of these one and the chief was our Blessed Peter, whose exceptional virtues we ought, not to admire, but to imitate; whose manner of life, not to look up to in mind, but also to embrace in deeds; and whose finally acts and operations, worthy of a happy and blessed immortality, as far as we can, and even somewhat more than how much we can, to express in our very selves. Which that they may be more clearly clear, I think we must come first to the humility and submission of mind, as I said, in which more business seems to reside: inasmuch as it without controversy, for obtaining heavenly beatitude, holds the highest place in man.

[21] Peter therefore, made glad in the greatest manner by the cutting off of his finger, because through this kind of mutilation he seemed not only to have excellently hedged up for himself every approach to honors from the sacred sanctions of Pontiffs and Fathers, Free of all ostentation, but also to have opened a wider way to contempt and disdain of himself; wholly concordant with himself, within the bounds of his most dear little cell, he betook himself more freely to contemplate God; and contained himself more gladly in it, and descended into himself there so much the more frequently, the more he reckoned from his soul himself the lowest of all mortals, and especially in need of divine help and aid. Hence it came about, such was the humility of his mind, that although he appeared wonderfully equipped with such great helps of nature and grace, yet he never seemed to ostentate either his sanctity, nor his prudence, in which he was exceptionally strong, nor likewise his knowledge: but to think of himself and his affairs so lowly and humbly, just as though he were one of the lowest commons especially: nay rather he always strove to abject himself, and always to deject; and desired revilings and mockeries to be heaped upon him by others, and at the same time to be torn by the contumelies of words. desiring not only not to be exalted, but also to be despised, I do not say that he despised the most noble lineage of his family even from boyhood, and spurned honors through all his

life; since I know it not to be of so great virtue, to hold dignities and honors in the last place, as to seek disdain of one's very self: for it is more that thou neglect to be ill-received, than that thou not desire to be treated honorably: but that is of the highest perfection, as it has been handed down by the most weighty and most holy men, that thou shouldst long to be most ill-affected. That assuredly our blessed Father sought, and to this with all vows he gaped. But indeed he well knew, that it was not enough for illustrating the glory of God, to hide away virtues only in the recesses of the mind, unless they also burst forth into work, either for the utility or solace of others, or certainly for example. For this very thing therefore, he performs the lowest ministries: lest he should be entirely empty of burden or rather of honor, he obtained this dignity within the convent; and in very deed thus brought it about, not ignorant of true honor and solid virtue, that he should often perform all the lowest duties and servile ministries, which are unworthy even of relation: but to reject the splendid ones, or the honorable, and averse to flee them with hands and feet.

[22] he serves the sick: Nor yet was he content with these; for from the Fathers he begged that the care of the sick be entrusted to him, which he also obtained. Truly from those things which followed, no sound man would not clearly perceive that Peter had sought a place, by which he might more abject himself, and by which he might exhibit more charity in performing that office to the sick Brothers. For he stood by day and night according to the nature of the disease to the sick: he alone the curator of the infirmary to hold out food, to insert it into the mouth; he assiduously to raise up the lying, to build up the pillows; he to purge the chambers with a snatched-up broom; he to exhort, admonish, sometimes even to entreat; nothing was more pleasing to him, nothing dearer, than to help his languishing Brothers and Fathers by every means he could. Sometimes likewise he most blandly addressed, sat by, conversed, and mitigated the pains of the body and the grief of the mind, not by speech only full of humanity and duty, but also in very deed and work much more. Nor further did the matter stop here: for, having meditated other things with a certain wondrous straining of mind, he is set over the mending of clothes: and executed them by the deeds themselves; that by them he might more and more despise himself, and show himself obedient to others on each single day: namely, that he might be set over the mending of the more worn-out clothes of the Fathers, he extorted rather than obtained. O profound submission, Peter, of thy mind! for thou hast established an illustrious lesson by thine own example to the men of the Carthusian institute, namely how much external things profit for reforming internal ones; to be reformed in thee I would not say, which were never deformed and weakened through deadly fault. This is, I shall say with S. Basil, that for acquiring humility external zeals and exercises of humility confer very much; that in external cultivation humility be studied, in clothing, in food, in house, in bed, in the household furniture, and even in the use and intercourse of men, and finally in all things; that in all things alike in work and words the splendor of this heavenly and divine virtue may shine forth, and at the same time the zeal of it the lover of religion may perpetually cultivate.

[23] he praises not his own virtues but others', But now since concerning Peter's wonderful humility, namely of mind and of substance, it has been said; it remains that we make words also concerning that humility, which he always displayed in speech, both for opening the senses of his mind, and also, that he might inflame others to cultivate virtues generally, the torches not of human but of heavenly glory being set under them. That humility therefore Peter showed in speaking, that he proclaimed concerning himself no otherwise than he thought. And as often as he had to make speech concerning the praise of any virtue, kindled with the zeal of stimulating his neighbors to embrace it, he never turned back his speech upon that virtue, which then especially he set before the eyes of his mind to be praised by himself, lest perhaps anyone should ascribe it to him: but he used this supreme moderation of mind in extolling it, that he always bent the whole weight of the matter and the force of speaking upon some man, marked with a virtue of that kind: but if at any time it befell him to see a man cultivated with these virtues; he does not bear to be praised. straightway he would institute speech concerning his praises, and never lay down the memory of him in adorning him with words: and that this was done by him for the example and spiritual edification of those, they relate, who listened to him discoursing. But on the contrary if anyone had at some time wished to adorn him with some praise, or with the reward of virtue, or with the honor of words; it is wondrous, how most indignantly he would suffer it: since, troubled in mind and vehemently moved, he seemed to himself by that praise not only not honored but even burdened. Therefore he never suffered himself to be praised: nay even he desired himself and his to be despised and disdained, said and proclaimed himself to be of no account. And that I may complete this chapter in these few words, those testified, who used Peter familiarly for the Carthusian institute, that they had never seen a man, who abhorred human praises as much as he, or who thought of himself more humbly: which indeed could be conjectured from this one thing especially. There was a certain man excelling in virtue and intimate with Peter, who, since he did not sufficiently approve that he should everywhere descend to all the lowest things, and deject himself with such great humility, since however otherwise he could not but, on account of the excellence of spiritual things and skill in letters, be worthy, he proposes the emptied Christ, to whom all the rest should be at hand and obey him; by a liberal jest once rallied him, plainly requiring greater authority and gravity in managing his affairs. To whom soon Peter; Brother, said he, my Lord Jesus Christ emptied Himself made obedient unto death: nothing more uttered to that effect. Wisely indeed by these words our Peter declared, that the true nobility of a Christian man rests on obedience, but obedience on a certain exceptional submission of mind, so utterly, that man subject himself to man for God's sake. By which illustrious answer, he then shut the voice of the friendly man, and left with him as long as he lived a singular opinion of a certain exceptional sanctity; which he thence very often reckoned with himself, and was wont willingly and gladly to narrate to others.

CHAP. II

[24] Although no inexpert estimator of things, what spirit of voluntary poverty Peter had, and he loves poverty: and by what desire of it he was held, because, captured by love of virtue of this kind, he marvelously desired even from his entering adolescence to go forth from his native soil, and to go to the most remote parts of the world, could clearly know from those things which we have taught above, yet it seemed good to set forth singly concerning it, those things which we have ascertained were once handed down in the monuments of letters: since to this virtue Peter attributed so much, that he, following the sentence of S. Ambrose, esteemed it first in order and as it were the guardian of the other virtues. Of which he showed himself so zealous, so desirous and very loving for all time, that thou wouldst have said he was the poorest of all, provided thou wilt measure the virtue itself rather by the mind than by substance, as is just; nay even in this he strained all the sinews of his genius, that he might take care to express in his very self Christ, whose humility he strove to follow, also through the toleration of poverty, with all power. Which so conspicuous zeal of Peter toward this divine virtue God Himself, according to His singular clemency, seems to have held ratified and pleasing to Himself; since by certain arguments divinely declared He showed, of how great merit with Him this poverty of Peter was, and how much in him to the very end he loved that same thing. Nor only did our Blessed Father always show himself most desirous of this virtue, but also he loved not moderately those whom he found animated to the same virtue; giving exceptional effort, where there was place, that in cultivating it they should be perpetually constant to themselves: being wont besides for this very thing by frequent discourses to use the singular and golden excellence of this virtue; but very often, that a man aspiring to lofty things should cultivate this virtue especially; that one devoted to the zeal of piety, and burning with the love of Christ, ought to follow this, embrace this, and most of all love and make much of it. Which as it is a special impediment to a man, that he should less adhere to these lowest things, which indeed is wont to be the fount of all evils; so in turn an illustrious help, by which his mind may be contained in the love and zeal of eternity. And yet, although from the Carthusian discipline he well knew, that every faculty of seeking food for himself by begging had been taken from him; that in very deed he might more freely, as he vehemently desired, fulfill his desire; yet with all zeal, as far as he could attain by his strength, he applied himself to this above all, that, what was next to it, he should excellently perform; namely, that, what he knew was not lawful to him by the statutes of his Order, he should never distrust that he could pursue that same thing by himself within the very peristyles, that at least even by the very desire he might obtain with God the merit of utterly stripped poverty.

[25] he uses scarcely any furniture, Thou wouldst see therefore our Peter, in his very aspect, in speech, in gait, and even in his very worn-down and mended garments, and in the domestic furnishing of the cell, which after our custom is attributed to a Carthusian cell-dweller, so to reproduce this divine virtue of poverty, that in him alone the same poverty seemed to have established its seat. Since whatever furniture he had in his little cell, while still dwelling among men, and what after his funeral was now elevated had remained in it, thou wouldst reckon scarcely twenty sesterces at the most: unless perchance among them thou wilt wish to number the cheapest trash, set aside in a certain place, namely for mending the worn and torn tunics of the Fathers. These are not my words, but Columbinus's: which that they may be more clearly clear, in this place we wish to insert them turned from Etruscan into Latin. A trifling thing, thou wilt say, to tell. Plainly trifling, I confess myself too: but I would have thee believe me, by no means to be neglected by those most zealous of Evangelical perfection. And whatever, says he, of movable property was for use to him from the institute of the Carthusians, we reckon to be of no more value, to which afterward a heavenly odor adhered: than one florin only. Of which florin indeed the sum, if I should wish to enter upon the computation of the money of this time, it is certain does not fill up a gold piece and a half: provided faith is to be had to the reckonings and the day-books of another age, to which indeed I altogether judge it is to be had: because in investigating that matter I confess myself to have been a reckoner, the same curious and diligent. All which Columbinus professed himself to have almost with him: and although most despised by mortals, certainly by no obscure argument, in what place with our blessed Father this virtue was, and how much he made of it: because they even now (says the same Columbinus) pour forth from themselves so great a fragrance of odor, that no spices or rivulets of balsam could be compared to them, if they flowed through the buildings; since no perfumer, nor any maker of unguents, can conjecture whence the fragrance of odor of this kind should flow

or flow forth. A wondrous thing! But what, I ask, is the sweetness of the poured-out odor; unless that his body, to which these things were applied for a despicable use, while he lived abhorred all mad turpitude and corruption?

[26] he detests avarice and prodigality: And let these things be said at present concerning the zeal of poverty. The rest, which I hold, and which make in a wonderful manner for this very virtue, will be able to be noticed from those things which shall follow next. Nevertheless I deemed it worth the trouble to subjoin certain few things to these, whereby anyone may openly understand; how Peter had always detested avarice, as, as he himself was wont to say, the most foul poison and pest of all virtues; so in turn he never dared to approve prodigality and immoderate expense, nay even to declare that it must be utterly routed: since he affirmed it to be nothing else, than a certain part of incontinence, akin sometimes to turpitude and crime. For when men by lavishly bestowing begin to be in want, they are for the most part either compelled to lay hands on others' goods, or with an utterly mad counsel meditate procuring death for themselves, or certainly in a pitiable manner are ashamed of their extreme want. Therefore when it came to Peter's ears, that nobles, and those especially lovers of religion, heads of families, in his native city, were inconsiderately and lavishly squandering their household substance, induced to this especially by a certain luxury, that thence they might acquire the splendor of munificence, or in constructing buildings and founding temples might gather the fame of religion; straightway sick at heart he would send men, who should demonstrate to them that the matter was full of danger, and teach how much by that lavishness every family is brought into peril, and therefore they should see again and again, what prudence requires in establishing and moderating domestic affairs, or in what state their affairs were, lest they should ruin themselves or others: let them therefore take counsel for themselves, provide for their family, and finally set a measure to their liberality. From which causes it came about, that those who in those lavish expenses wished to follow their own sense, by no means took Peter into counsel: since indeed it was now everywhere divulged (such was the constant opinion concerning his sanctity among all, and his repute) that he bore it ill and utterly refused it.

CHAP. III

[27] Meanwhile when day by day Peter's virtue and name, the domestic enclosures broken open, flowed more widely; A pious woman, bringing bread under the name of alms to Peter, a concourse of people to the Charterhouse began to be made. For some came for the sake of consulting Peter, some met him for duty's sake, some impelled by another zeal betook themselves to him: but more often, that, kindled by his duty and charity, they might be aided by his prayers with God, came to see; often at other times, that by his most chaste discourses concerning divine things they might be informed to the zeal of piety and religion, came before his face. Wherefore I think it by no means to be wrapped in silence, what by reason of this matter a chief woman, named Agnes, who had formerly been wife to Angelo Ugolino, affirmed constantly enough. For she narrated, that she had once been joined in familiarity with a certain woman, exceptionally devoted to piety: which woman, since she burned with a great desire of speaking with Peter, inasmuch as she had received concerning his exceptional sanctity, both by fame and by hearsay, thought this method especially was to be entered upon by her, whereby a freer and more unimpeded approach to Peter should lie open to her. This religious woman had brought certain little presents to be bestowed on Peter, among which was one bread of just size, and neatly made to the appearance, and accompanied by the nurse of the blessed Man, of whom we made mention at the beginning, sets out on the way to the Maggiano convent. As soon as she arrived there, and met the blessed Man at the doors of the house, once according to her vow she gave him those very gifts: which indeed he, wonderfully delighted by the woman's simplicity, and at the same time admiring her kindness, reverently received; because through these he seemed in some manner to be made master of his vow, namely that it might be permitted him to live in some part by begging; and since by his institute, as has been demonstrated above, he perceived in mind that he could not go to others' doors laden with a little sack for the sake of collecting alms, he might at least at the doors of his own convent find one, who should bestow on him alms in the grace of Christ the Lord, just as if he were one of the squalid herd of the poor.

[28] That woman beholding this, suddenly felt herself borne with such great religion toward Peter, and more often, that soon a desire seized her, of returning to the same place not a second and third time, but more often; that, as she wished, it might be permitted her to enjoy the sight of the holy man, and likewise be incited by his most pleasing conversations to lead her life piously and holily. Which woman, that she might more easily satisfy her piety, reckoning no doubt that she would do a most pleasing thing to Peter, resolved every fifth day of the week, under the same name and cause, to make a single bread like that one, and to carve on it during the kneading the sign of the Cross, that on the day thence of Friday she herself might bring it to the blessed Man, on which day she had learned that only the simple food of bread and pure water, after the Carthusian custom, was for eating and drinking to him. Therefore while the woman carefully takes care to maintain this institution of humanity now assumed by her, that happened plainly not unworthy to be wholly omitted. For the same noble Agnes most holily asserted, she goes and returns untouched by the rain, that she had very often beheld this woman, setting out for the Maggiano Charterhouse with the bread now appointed, the most foul rain rushing from the sky and the streets and cross-roads inundated on every side, since however she again perceived her in going and returning with garments and shoes so dry, namely in no part drenched with rain, returning home. Nor indeed a wonder. Since then the rain was afraid to touch the woman; because as soon as it felt the flame of charity, lest it should do an injury, the drop turned itself back. But neither here yet did the matter stop. For another no less admirable thing, the same most choice matron relating, they relate. For when on a certain Friday that woman had gone to the bread-chest, to take the bread according to custom, and she found the sign of the Cross expressed in the bread. that she might carry it thence to the Charterhouse, struck with huge amazement she uttered a most sharp cry: which when Agnes heard (inasmuch as she, by chance, or by God's nod? was then dwelling with the woman) she straightway ran thither, where she found the woman herself like one fainting: and at the same time (a wondrous thing) she beheld the divine power so to have appeared, that in the bread to be carried to the blessed Man, a contrary color expressed two Crosses, and a distinct double variety showed the sign of our salvation: the one namely sprinkled with purple blood, the other elegantly elaborated like the most shining gold and skillfully distinguished. By which illustrious sight Agnes driven into admiration, thought she should wait so long, until the woman were of her mind: who when at length she had returned to herself, openly testified, that she had beheld other things far worthy of greater admiration, which at present she constantly denied that she could utter and publish.

CHAP. IV

[29] When first even from his tender years above his age Peter seemed to be wise, the providence of the Godhead directing him, first of all he reckoned that a contest must be instituted by him against the enticements of the body. Hence in that apprenticeship as it were of age and the childish discipline the vigils prolonged, hence the incredible sparingness of sleep, Accustomed from boyhood to various mortifications, hence the lyings on the ground, and the other duties of removing filth thence assumed, as has been demonstrated above, could be discerned in tending those laboring in leprosy: that namely by those exercises stronger in the following years, his mind might rise up for procuring the most excellent virtues of the Christian life; and at one and the same time he himself might more easily raise the illustrious impulses of his mind to the contemplation of heavenly things. Namely through the hardness of the life to be led, duly undertaken in the name and cause of Christ, and through the labors of the body religiously and chastely drained out for the expiation of the soul, who does not perceive in mind, that either the pristine and inborn candor of the mind is more securely retained, or, lost at some time (which is the fragility of the human condition), is more easily restored; and, as flesh rubbed with salt, the whole spiritual man is preserved from corruption, lest, basely wantoning, he flow apart into luxury? Which since Peter excellently understood, he applied his mind to chastising his body, that, it being mortified and reduced into servitude, together at once with the Apostle Paul, he might live not to himself, but to Christ, and Christ might live in him. Gal. 2, 20 Therefore having entered into this purpose, he resolved to join to the foregoing lessons of the Christian mind others no less illustrious: now a Religious he fasts strictly, namely he thought that fasting and abstinence from foods must be embraced, and tooth and nail maintained to the very end. Of accomplishing which thing he came into the greater hope, the keener the goads by which he felt himself impelled day by day to follow Evangelical perfection; than which a man is stolid and utterly mad, who thinks he can attain it without the defense of this virtue: since so great is the force in this very virtue of abstinence, so great the dignity and splendor, that without it the rest can in some manner neither shine nor cohere. Of which virtue indeed the most savory fruits Peter tasted on each single day so much the more eagerly, the more frequently he approached the most sweet banquets of prayer and contemplation; and so far burned with love of it, that within the Carthusian enclosures he was never not most zealous of all the Constitutions, which were anciently sanctioned for the Fathers of the Order to cultivate this singular virtue of parsimony: of what kind they are, how long and lasting, they themselves understand of themselves, who profess to hold the Carthusian statutes in some part.

[30] Since from the day of the Exaltation of the most holy Cross up to the Ash light, especially at certain times: on the day only once with scant food he sustained his life: the same again from that time, that is, from the head of the Forty-day fast to the most holy solemnities of the Lord's Resurrection, to pass his life much more harshly and roughly; the same the whole week before the festival of the most holy Paraclete; the same on many other and other days in succession, which he himself by a certain private religion on account of the merits of certain Saints was wont to observe, not from porridge only or milk-foods (for to make words concerning the eating of flesh-meats is utterly a capital matter in all his life among the Carthusians, much less to taste anything) but he abstained from almost all food. And in this so harsh and hard kind of living that thing worthy of imitation, that at the common table, on festal days only after our custom, himself reclining in the refectory, he always used those common foods, with which he found it furnished: complaining nothing during the eating, and never seen to display anything of singularity. But in his little cell to retain that reckoning of frugality and parsimony, and to withdraw from himself so much of drink and food, as he had been wont to tame his own body, as a wanton and untamed little ass. A great praise indeed of a Carthusian cell-dweller, to fulfill all the parts of this salutary abstinence, which his own Order prescribes to him. But Peter's exceptional piety advanced far. Not by these bounds only was the religion of his mind held circumscribed: since, kindled with an incredible ardor of suffering for Christ, harsher and

more austere things the cruel arbiter of his own self devised. For indeed, the memory of the most bitter slaying of our Saviour being to be pursued, and he sleeps hard: for the whole five years in taking sleep his head, whether from the left or from the right, from the shoulders along the confine of the neck, raised up no pillow, leaned on no boarding, and finally never adhered to any wall: but sleep would overcome him either standing or sitting. What thou shouldst wonder at first I know not, whether at him standing and interruptedly dozing, or at him fighting with himself and likewise conquering himself, or at length, in the very bed, now scorched by heat and warmth according to the season, now stiff with cold. All things plainly hard and most difficult to do: except that the weakness of the body the mind occupied with God could less feel: but although (which is human weakness) he felt them, yet for the love of Christ he reckoned them most light. But for obtaining more illustrious merits it came about, that by such negligence of his body he fell into a long disease. For the sinews of the neck being long and much stretched, and their connections relaxed, through all his later age with the greatest torment he walked stooped.

[31] When first the Fathers of the convent notice this, reckoning that so great an evil must be succored with all zeal, they send for a physician summoned, sick he spurns the medicines, that he may treat him medically. Which when Peter learned, inflamed with the illustrious hatred of his own self, he resolved to disclose to no one either the cause of the trouble or the pain: fearing, lest while remedies were applied to the body, he should indeed make a grave loss of merits: nay even using upon himself a sharp chastisement of stripes, he thus spoke with himself: Wilt thou be able, Peter, to escape the eternal flames? Wilt thou be able to sustain punishments and innumerable tortures in the supreme despair of all things? If thou wilt be able, take, and apply these human remedies. But if not, whither these things? For what the curings? for what so great softness of mind? What the helps of healers for procuring eternal felicity? Why dost thou not rather resolve that all troubles must be devoured, all miseries sought, and every difficult and good long combat against thyself undergone? Cast down therefore and utterly abject these solaces of the body, shake off sloth, drive negligence far off, and show thyself a man plainly worthy of the Christian name, worthy of piety and religion. Desirous therefore of punishments Peter, seeking to suffer more: entreats Christ Jesus his liberator with the most intense prayers, that according to His clemency He never suffer him to be freed from that and so great a disease; nay rather that He heap others on others upon him in each single hour with troubles: that even by a certain shadowed appearance, he himself a creature not unlike, may reproduce in himself his Creator, formerly enduring on earth such and so monstrous things for him. Nor were the prayers sent in vain. Since as long as he lived, both with pain of the head, and with other languors of the body and most sharp punishments, he was so exercised, that when he was almost fifty years born, thou wouldst have reckoned him sixty and more. Which punishments how nevertheless he gladly undertook, and bore moderately, even from this then could be foreseen. Peter labored at some time from pains of the sides so sharply and bitterly, that, when a noble physician very dear to him, whose name was Angelo of Domino Colletti, came to the Charterhouse for the sake of visiting him; and proposed to him gravely ill many and various medicines, he considers the eternal punishments, for driving away the punishments; he himself, while he reckons himself unworthy of them (such was his humility), suddenly, a great rain of tears pouring itself from his eyes, exclaimed, saying: Remember, son, that thou hast received good things in thy life. Nor spoke more to that effect: but permitted himself to be healed only by nature and time, the remedies of whatever kind for the disease being rejected; so far was it, that he should be cast down from the purpose and degree of his severity, applying himself only to this according to his strength, that he might break the great trouble of languor by a greater consideration of the virtues, even stronger in mind as weaker in body. Therefore let no one wonder, if our Peter is said to have spurned the curings of the exterior man, since to the cultivation of the interior alone he had brought his mind. For which cause neither the rough hair-shirt, nor the woolen undergarment, and the harsh and twisted rope, which he wore girt about his loins in the Carthusian manner, nor finally the leggings and the rest of the clothing, did he ever withdraw from himself, except after a long interval of time; and these, plainly negligent of himself. when especially they were beset with squalor and filthy, it behooved him to be compelled to put off. For so he always abhorred from the delights of garments and excessive cleanliness, so he showed himself averse from the rest of the adornment of the body; that I believe there is no one, who would certainly deny that the hardness, which he exercised upon himself through those same garments pressed to his flesh, was a great trouble to him.

CHAPTER IV.

The gift of prayer and contemplation in Peter, with exceptional charity toward God and his neighbors and sanctity of life.

[32] Through the assiduous languors and the macerations of the flesh, and through especially the very beauty of virtue and the love of it, with which day by day Peter was wonderfully captured, he felt himself to enjoy so great a tranquility of mind, With the highest peace of soul that, all things being peaceful to him, and as if secure he stood in a certain most placid harbor of inward peace; he displayed in words and deeds that he held the state of his affairs happy and pleasant; and although he was on earth, he enjoyed certain first-fruits of that heavenly state, where to the supreme and most perfect peace, through the most august sight of the eternal Godhead, all things are reduced. Hence plainly it was, that, that he might follow Christ calling; and hear Christ, who had now led him into solitude, he meditates heavenly things, speaking to his heart; he expended whatever he had of strength, both of mind and of body, on the meditations of divine things and the contemplation of heavenly goods. Of which what method he kept, to me writing at present occurs that admirable institution of praying, with which, I would say divinely, even from boyhood in his paternal house he had been imbued: which when I myself reckon, that a great accession of divine things was made to him within the Carthusian peristyles I must of necessity say, where nothing has anything in common with secular things, and nothing of human things disturbs a man gaping after heavenly ones; nay even all things afford the faculty of giving oneself to prayer without any impediment. Which, as they are far remote from the custom of the vulgar, so they are most accommodated for containing the mind in the contemplation of supernal things. In these peristyles therefore, as in a certain stadium, through which one runs to the true and solid perfection of Christian virtue, Peter exercising himself, made so great progress in spiritual things, Christ being master and preceptor, and had so great advances in praying and meditating; that this one thing in him was indeed to be admired, among the illustrious and singular gifts and ornaments, which God Himself had heaped upon him with full hand, that he was so devoted to the meditation of divine things; that no thing ever, either prosperous or adverse, could disturb or impede his mind; that he should the less enjoy with assiduous meditation Christ the Lord, to whom he had dedicated himself wholly, and be joined to Him with a certain wondrous sweetness of spirit. impeded by no thing prosperous or adverse, Wherefore it was sufficiently ascertained (as those who had been among his most intimate friends have set forth in the monuments of letters) that he obtained this through this one zeal of praying, not only that he should bear his mind suspended in God and abstracted, whether he stood, or walked, or, shut in his little cell after our custom, conversed either together with the Fathers of the house, or with others who flocked to him: but he came to such charity toward God, that he himself often did violence to himself, lest he should make any word concerning divine things: because he feared, lest by the vehemence of spirit and the inebriation of divine love he should soon be abstracted from his senses; he suffers divine things rather than acts: and so it could even then be said of him, that he suffered divine things more than he acted them. Although, that he might be constant to himself and his humility in all parts, he strove with the highest effort, as far as in very deed by skillful dexterity and zeal he could attain, that no one at all of men should notice, what and what kind of gifts and higher lights, as exceptional monuments of divine love in himself, the most wise Maker of all things imparted to him during prayer.

[33] But concerning so great ornaments and benefits, divinely conferred upon Peter in this zeal of praying, that I may set forth more fully, what during the same time of prayer he himself did, or in what manner especially he prepared himself to perform this divine work most chastely, the whole matter must be begun by me a little higher. Joachim Cianus had been a young man, Joachim Cianus familiar to the Saint, of Sienese birth, and born in an honorable place; who, stirred by Peter's virtue and fame of sanctity, betook himself to him, as he was most desirous of following piety, that he might hand himself over wholly to him to be ruled and governed in conducting spiritual matters. Whose exceptional disposition of the young man toward the zeal of piety and religion Peter congratulated, and so loved him having day by day wonderful progress in virtue, that he judged him worthy, whom he should make partaker of his counsels; and used him as a very suitable go-between, especially for exhorting, entreating, sometimes admonishing, sometimes even rebuking those men, whose salvation especially was at heart to him; or for those matters especially to be conducted in the Christian cause, which by himself, hindered by the reason of his institute, he could not accomplish or unfold. From which causes it came about, that the Fathers of the convent, both reckoning that they would do a most pleasing thing to Peter, and moved by his and Joachim's prayers, called the man into their friendship and intercourse; free power being given him of approaching and withdrawing from Peter at his own discretion, no account being had either of time or of place. That Joachim therefore, since he was held by a great desire on each single day of knowing, what special zeals of piety Peter had during prayer, and by what method especially he composed himself in contemplating heavenly things, and perceived that he could not attain this very thing with the Maggiano Fathers, their little cells being on every part hedged into the very peristyle of the convent; having got the occasion of Peter's migration to the Charterhouse ^b of Belriguardo, two miles from the city of Siena, which Nicholas Cinughus, following him into the Charterhouse of Belriguardo, a most wealthy and noble banker of Siena, left by testament to be founded in the year of this age from the Virgin's childbearing one thousand three hundred forty-first, Joachim followed the blessed Father thither: reckoning namely that the time had come, in which he might at length be rendered master of his vow.

[34] Nor did his opinion deceive him. Since, the little houses, after the Carthusian manner, not yet during that time in the Belriguardo court, in an even order and with separated intervals, being built, a chamber for dwelling had been attributed to Peter at the house not disjoined from the rest; from which with easy business what he alone did in it, what sighs or what groans he uttered, could namely be discerned and heard by a sagacious explorer. In which matter Joachim using the place in time, toward evening first, then after the morning prayer (which time the blessed Man, whatever leisure remained until light, was wont to give all of it

all not to sleep and rest, but to consume in the contemplation of divine things) keeping watch in mind upon all the acts and works of Peter, he sees him exercising himself variously in prayer. creeping with suspended step to a certain door of his chamber, observed Peter himself, now humbly bending his knees, now lifting his eyes upward, now likewise prostrating himself with his whole body on the ground: sometimes he discerned him kissing the earth, and humbling himself wholly to God; sometimes pitiably beating his breast, and filling the chamber with sobs and groans; but sometimes taking the codex of the Gospels into his hands, and applying himself to the sacred reading so zealously and diligently, that, a continual profusion of tears arising, he most copiously diluted the book during the reading; which, as it was of parchment, so thou wouldst see from the eyes, the rain flowing, crumpled on every side (as Columbinus testifies), just as if immersed in waters. Thence at other times Joachim confirmed by illustrious testimony that he had beheld the blessed Father, standing on his step, soon receiving himself again upon his knees, and motionless in body and mind, no otherwise than alienated from his very self. Sometimes with arms spread out awaiting in some manner divine charisms from heaven: for the most part likewise after wailing and most mournful weepings he contemplated our blessed Man to exult with so great gladness, that, his eyes fixed on heaven and his hands lifted up, he showed sufficiently and more than enough, that he did not dwell on earth mortal among mortals, but reigned in heaven as if immortal. But who now can by speaking attain the ardor of his mind, burning with heavenly fires? who by speech unfold the silent and hidden senses of his divine mind, tasted from the contemplation of heavenly things? who can with mind and thought comprehend the joys, who the influxes of the divine breath, who finally the rays of the heavenly Godhead sent into him? for receiving all which he had not so much to labor, as to relax and expand the bosom of his soul. How often did he commend himself, how often his own, how often the whole Christian Commonwealth to the Creator and Parent of us all?

[35] But what need is there to use another's testimony and work, since the matter itself speaks of itself? himself appearing after death, Let us hear, I say, our very blessed Father, and at the same time let us with open ears let down into our mind those things which, now inhabiting the fatherland of the Heavenly ones, girt with blessed immortality, he wished to indicate. Which things plainly will have to conciliate the greater authority and faith to themselves, and at the same time affect the reader with joy, the more far more excellent and loftier divine things are than human ones: and from him namely mortal man will rejoice to have received these things, who formerly while he was on earth, yet wholly raised aloft in mind, had always followed not a human but a certain divine reckoning of life. Peter therefore, when after his death he had appeared to a certain man, radiant with heavenly light, and then mingled many conversations with him concerning divine things; concerning these among other things (as Columbinus, who narrated these very things under oath, and so testified the matter, that a fair estimator of things can by easy conjecture attain, that it was that same man, still ignorant and rude of heavenly things, to whom these very things befell) that man aspiring to lofty things began to question the blessed Father; Tell, prithee, my most sweet Father, whether one who has now dedicated and given himself wholly to God, perceives, he indicates that those thus praying are affected with the highest delight: when he gives himself to divine and heavenly contemplation, pleasure, or is suffused with some sweetness of spirit? To whom soon Peter; He is affected, said he, with that pleasure, and is captured with that delight, that it cannot be understood and perceived, except by him who with huge sweetness of mind plucks thence the solid fruits of divine pleasure: nay even with so great abundance of heavenly joys, while he insists on divine meditations, he abounds, and is heaped with those divine gifts, that sometimes he can exclaim, that he is by the divine spirit stirred up even to heaven from the ground. So it plainly is. Since both of this mortal life, and of this heavenly and divine one, he procures for himself a marvelous knowledge.

[36] For the sake of this matter it pleases to bring forward an example concerning the most holy Apostle and Evangelist of Christ the Lord John; who, when he had drunk a huge force of the water of divine contemplation, forthwith obtained those notions of the loftiest things, that he began his speech to utter so sublimely, that no other ever before or after dared at any time to attempt it, when he himself full of God thundered, In the beginning was the Word, &c. Which words indeed, which he proves by several examples of Saints pregnant with the loftiest mysteries, none can comprehend with understanding except those who are adorned with a special gift of God, and wet with the perennial and true water of contemplation of this kind: to whose excelling and exceptional state very few are raised, since it is filled with all virtue and perfection: and for this very reason there was never anyone of mortals, who, when he had truly drunk of this pellucid water, had revolted from Christ the Lord. 2 Cor. 12, Hither makes indeed that which the Apostle Paul says of himself: I was caught up, says he, even to the third heaven, that is to the throne of the most holy Trinity: where from the most copious and most pure fount Christ Jesus well drunk I returned; so that, as if drunk with this water of divine contemplation, I wished nothing else thenceforth besides Christ Himself and Him Crucified: and in this place thus exclaimed the divine Apostle, so that he transferred his whole self into Christ Himself, and changed himself; I desire, saying, to be dissolved, and to be with Christ: from whom neither Angels, nor demons, nor contumelies; not death, not hunger, not thirst, nor anything else can separate me; so far has my Christ bound and constrained me with Himself. Phil. 1, 23 Ask Magdalene, who daily at fixed hours was caught up aloft by the ministry of Angels, to contemplate God Himself. Here I would have thee presume in mind how much of this divine and most pure liquid she drained out. Question Francis of Assisi, whose contemplation of divine things obtained an illustrious effect; since with his hands and feet together with the stigma of the side he represented in himself the proofs of the Lord's Passion most conspicuously. ^c Inquire of Jacopone of Todi, of the same family of Francis a man endowed with the highest sanctity; who, that he might more easily watch over spiritual contemplations, loved most exceptionally above all disdain and contempt of himself, that, dead to the world and to his very self, he might cleave to God alone through such great meditations of divine things. Nor plainly in vain. Since loathing all worldly things, which blind mortality holds in special honor, and wholly absorbed in God, he was for the most part suffused with so great divine sweetness, that wandering through the streets and cross-roads as if mad, in mockery of human things, Madness, he kept crying out, Madness.

[37] Soon then again asked by the man Peter; What savor, and he unfolds what effects of contemplation he felt: added he, has this water of divine contemplation? So many wondrous savors, answered the blessed Father, it bears, that among mortals it cannot be expressed in words. How much, I ask thee, added he, most sweet Father, of this water didst thou drink, while thou didst enjoy the usufruct of this light? So much of it was handed to me to be drunk and tasted, that a thousand times in a day for Christ I would not have hesitated to meet death. So much, I say, that I would have exchanged the whole globe of the earth for chaff. So much besides of divine understanding through this water of contemplation I drank up, that I wished nothing else, except holy poverty, and disdain and contempt of myself in all things. So much of it I undertook to drain out, that I most desired the hatreds of all to be stirred against me, and that I be cast into the very flame of the envy of all mortals for the cause of Christ my Lord. So much plainly of this water I drank deeply, that through it I procured for myself the sweetness of tears; through it I acquired a huge commiseration toward sinners; through it I obtained discretion, through it faith, and through it the desire of martyrdom. So much of this divine water God holds out to His servants to be drunk, that through it the seal of unsullied virginity, which is the sister of Angels, and any other virtue, is acquired. Tell, I beseech, Father, what discourses or what conversations has this man raised to that summit of contemplation? He has those discourses, and what conversations he used, so far sweet and most lofty, answered the blessed Man, that with these words he could sometimes confidently address Christ the Lord: Into a pleasure-garden distinguished with flowers and so planted with fruit-bearing trees thou hast led me, that for the huge sweetness and fragrance of odor I feel myself to languish in it, and utterly to faint; to a fount, abounding with an abundance of perennial waters, that I may be wholly submerged; to a certain most pleasant retreat, in which with grateful shade, with the sweetness of the purer breeze I enjoy with so great pleasure, that I would never wish to set my foot thence. And here at every remission of spirit, the bosom of the heart relaxed and opened, he passes a most sweet leisure; and fixing his eyes on Christ, thus lovingly mingles discourses with Him: For thee I would wish to die, for thee I am prepared to show myself unto every hazard, and to endure any punishment whatsoever, that at length at some time I may be led with thee to that exceptionally cultivated garden, where with wondrous beauty of colors and sweetness of odors roses, flowers, and lilies are perennial. Then he speaks with himself, from the deep of his breast emitting bellowings of compunction, uttering sobs of piety and ardor of mind, and eliciting wailings of satisfaction, sprinkled with the savor of all sweetness. Ask a man panting after heavenly things, what is in his wishes at the beginning; Weepings, says he, and sighs of inward grief, while I insist on prayers and divine meditations: which weeping indeed is then turned into all joy and sweetness.

[38] with the amazement of the hearer of such things. These and very many other things to the same effect Peter said being questioned: shining namely with so great a beauty and splendor of countenance and so divine a beauty of the eyes, and conspicuous with so great a comeliness of face and dignity of the whole body and bearing; that it was indeed no wonder that he, who was the fortunate petitioner and hearer of these things, was caught out of himself, and, alienated from all corporeal sense, fell down to the earth; and there lay lifeless so long, until the blessed Father himself had stirred him up, and brought him aid, that he should rise thence. Which blessed Father indeed is to be thought also (subjoins Columbinus) to have then handed somewhat of this most sweet water of contemplation to be tasted by his faithful servant, concerning which, glittering with exceptional brightness, he had made him words: and these being performed, Peter, shining with the light of the Blessed, ascended the heavens. But now from these things, which we have just demonstrated, it will be permitted by no absurd reasoning to a sensible and prudent man to conjecture, what senses of divine things Peter had; and what impulses of divine love in contemplating heavenly things, still weighed down by the mass of mortality, he sustained; and finally what fruits of inward peace and tranquility from this divine leisure on each single day he received. Who although he received all with domestic address and always cheerful countenance, and among all dwelt familiarly in the convent according to his institute and the time; yet as often as he wished and where the occasion offered itself

of collecting his very self, straightway, his mind and senses alienated, namely wholly snatched away by the vehemence of divine ardor, he was caught up into God. O Man full of God! O Man, I say, utterly heavenly! No otherwise do we hear thee speaking of the contemplation of divine things according to the grasp of human weakness, than thou, while thou didst tarry on earth in body, placed in mind in heaven, didst experience.

CHAP. VI

[39] If anyone shall have intended his mind and thought to those things which a little before we have taught, From a huge love of God, there is no doubt, but that he himself will much more easily understand, with what charity Peter was toward God, and with what desire of Him in each single moment he boiled; than I, void of genius and lacking virtue, could pursue in speech. For what of his most sweet weepings in contemplating heavenly things? what so many labors, so many vigils? what so keen and diligent a zeal of praying? what, I say, those fervid aspirations to heaven, and the wailings sent from the deep of his breast? what finally that vehement desire of suffering for Christ, and for illustrating His glory? With a huge love indeed toward God, with which he day and night most flamingly burned, he wrought these and many other things like these. Since when in Him, whom with the whole affection of his mind he loved, his heart and mind had flowed together; he could not but most pleasantly taste the sweetness of the divine goodness: especially since all human things were nothing to him, separated from all the wicked enticements of this age, he desires to be dissolved: in comparison with the Lord Himself and with the love of Him. From which causes it came about, that on account of the sweet union of divine love he assiduously deplored the long duration of his life, and with grief, repeating these and other things of the kind very often, he cried out: How long, wretched one, how long shall I be detained by the cares of this body? When will that time be at hand, in which I shall enjoy the longed-for embraces of my Christ? I desire, my Lord, my Jesus, my most sweet love, to be dissolved; that at length at some time I may be with Thee, joined to Thee, and live with Thee the life of the heavenly ones. Which words indeed with so great a sense of piety, and with such great motions of mind, raised by an incredible zeal of enjoying God, the blessed Man uttered; that thou wouldst say him almost forgetful of himself, and indeed plainly forgetful, wholly absorbed in the love of Christ. Truly our authors testify, namely Columbinus and Nicholas Vincentus, that they had repeatedly beheld our Peter, wholly alienated from his senses on account of the desire of heavenly eternity: but sometimes turned to God with the most fervent aspirations so far, that for the most sweet sweetness of divine love he seemed utterly to liquefy, and to faint from his very self in mind and heart, and soon to be caught up into God: and this was wont to befall him then especially, when he was asked, whether he desired to die, and, the earthly mass of the body laid aside, wished to fly to heavenly things; just as though he rested secure in the recollection of the one heavenly fatherland. Indeed (they add) we do not hesitate to confirm by public testimony, that we long ago noticed Peter from his sayings and deeds namely, to be led by a by no means doubtful hope, nay even to be certainly assured to himself, that in heaven after his death he would enjoy the fellowship of the blessed Spirits: that he desired nothing more on each single day, secure of eternal salvation: than that it might befall him to migrate to those above as soon as possible. But indeed, that he might obtain it according to his vow, he certainly knew that there was by no means a free will to him: he therefore always took care according to his strength of this, and bent toward this very thing his mind and all his strength, that he should do those very things, which were most pleasing and dearest to God, and apply himself wholly to exploring and executing His will.

[40] By that thing therefore he embraced all mortals with so great love: since he was not ignorant that they, redeemed by the most precious blood of Christ, and therefore dearest to Him, were so; that day and night he was prepared for their salvation to undergo all dangers; to endure hunger, thirst, and the last things; that, all being brought over to duty, all likewise toward loving God, and rendering Him all worship and service, they might in turn incite themselves. From love toward his neighbors, he does everything for their advancement, And thereby indeed it came about, that he undertook more solicitude himself concerning the salvation of his neighbors, and of those especially, whom he found suitable for the good fruit of perfect virtue. These I could not easily say with what ardor of charity he inflamed to cultivate Christian virtues, striving with the highest effort, that he might help them by what means he could, and retain them in the course of a good mind. But those of them, whose salvation was dearest and especially to him, whom he understood to have deviated from the right region, he most zealously gave effort through suitable and sure men, or through epistles, that, their errors detested, they should descend into their very selves, and return to the way of virtue and honesty as soon as possible. But those sinning, whom he perceived he could not help by work, zeal, or counsel, he certainly succored with prayer and vows with a willing mind. For which one cause they relate, that no man worn out with grief, or struggling with a harder fortune, or assailed by temptations, and with solace, had gone to our blessed Father, whom he did not wonderfully console, and embrace with a certain affection of sweetness. And this was done by him not only by that reasoning, that with most sweet words and composed to commiseration he showed himself wholly most mild and gentle to them; but, what is far greater, as soon as they gave themselves into his sight, and beheld him nearer, they soon felt themselves to be tried with such great and so new joys, that all anguish or trouble utterly departed from their minds. But these and others of the kind it is my counsel to pursue a little more fully in their places.

[41] I pass to his sanctity, flowing from the very fount of charity and thence receiving its force and virtue, to those things especially which serve either for propagating the glory of God, or for procuring the salvation of neighbors: since indeed each one has so much of sanctity, S. Augustine being witness, as also of charity; since charity itself, as the Apostle says, is the fulfillment of the law. Rom. 13. With that sanctity therefore was our Peter endowed, and that norm of living he held, made a most bright mirror of Christian perfection. and so illustrious examples of patience, sobriety, gentleness, religion, and of all virtues he afforded; that nothing was ever detected in him, which anyone could justly carp at. Which discipline of sanctity even against their will they confessed by an exceptional and public testimony, and held it ratified and approved, who with changed will with unchaste mouth attempted at some time to tear him, and to traduce him through the mouths of men: especially because he, inflamed with zeal for God, sharply chastised their ruined manners. Whereby it came about, that with altogether one constant voice he was held a most bright and most pure mirror of probity, and a pattern of Christian perfection; whom whoever beheld, would behold the admirable consummation of all virtues. But that conspicuous and far the greatest of all, in my opinion at least, testimony was, which to his sanctity and innocence a certain Priest rendered (his name our Authors suppress, because he himself wished it suppressed), of exceptional religion and faith, who had been to him for Confessions. For he confirmed by illustrious testification, that not once but more often he had received Peter's general Confessions; and also that he had seen a certain little book, written in the same Blessed man's hand; in which the faults of his whole life, however many he remembered to have committed even from boyhood up to nearly the end, he had also noted in order: nor however had he received any deadly sin even from his mouth, or ever found written. Therefore exclaims our Columbinus, There is no reason, says he, that anyone should wonder that God wrought through this most holy man so great, so many and so wondrous things, and even now works; because while he was on earth, void of all deadly crime, he led a heavenly life.

ANNOTATA.

CHAPTER V.

Peter endowed with singular prudence, both consults well for himself and others, and directs B. John Columbinus and his kinswoman to great sanctity.

CHAP. VII.

[42] But now an occasion offers itself of speaking concerning Peter's prudence, which as it is said to be among the moral virtues the first and as it were the light of the rest, so in Peter it shone exceptionally; that he seemed to have meditated nothing else in his life, than that in undertaking and transacting affairs, which pertained either to amplifying the glory of God, or to inciting men to the zeal of virtue and honesty, and directing them in the right course of living, he should be wholly engaged. Excellently indeed it has been handed down by most holy men, that prudence consists not in reason alone, but also a great part of it depends on a right appetite: Most prudent he consults well for himself and others, and therefore is weakened and corrupted rather through depraved affections, than through forgetfulness: from which it must follow, that in a man liable to sins prudence cannot be perfect. I shall say therefore, that God the Best and Greatest adorned His servant Peter with so great prudence, that it agreed most excellently with his exceptional sanctity: so that one was an ornament and defense to the other, but both made him both dear to God, and conspicuous to men alike and venerable. For if in life and in conducting affairs a prudent man is praised, because he knows what things are to be sought, and what to be fled, and in the actions of this kind of prudence human felicity is placed; why shall we not call a man endowed with the highest sanctity, the highest continence, justice, integrity, and innocence of life, as we have taught above, most blessed and dearest to those above? especially since he fixes all his cares, thoughts, zeals, and all his endeavors in the contemplation of divine things: that at one and the same time he may place those duties of prudence, which with singular piety he treats, in guarding the advantages of his neighbors, and procuring their salvation. And yet, lest I slip too far from the matter, I hold Peter's prudence in this place especially, by which namely he attained not only that he surpassed his equals in his native city, but also those much greater in birth, by the splendor of his name. For so in his time, and in the city, during that time

filled with many men excelling in sanctity, he excelled in glory both in counseling and in exhorting, that he was second to none of them.

[43] Of this matter and by his own example a most full and most weighty witness is our Columbinus among others, as a little after we shall say: to those coming to him for counsel's sake: this same thing others have testified for other causes, namely as consecrated men and zealous of the right. This very many cultivators of the monastic life often did, by illustrious testification indeed, who moved by a constant opinion of the man's sanctity, went to him as to an interpreter of the divine will; and consulting him likewise concerning doubtful and most grave matters, most of all approved his sentence, as one than which nothing was more apt. This also very many, as everywhere private citizens, women too and foreigners in very deed testified, when they approached the blessed Man from far parts, most celebrated for the name and fame of virtue, for the sake of consulting. Which blessed Man, although, from the purpose of his Order, most desirous of solitude and silence, and more eager to hide perpetually within the friendly recesses of his little cell, than to give himself into anyone's conversation; yet he could not but, especially the command of the Fathers urging, receive the meetings of the peoples flowing to him, afford them friendly ears, and at once both consult for them, and help them by whatever means he could. But although the honorable office of doctrine, joined with dexterity of genius, rendered him sufficiently learned, by a doubled good namely, that is, of nature and of industry; nevertheless however, when anyone approached him to seek counsel, he gave that counsel for the most part, adorned with that moderation of mind which he had, that he should namely betake himself to seek that same thing from other men of tried religion: since he thought their counsels better and saner than his own; and to his counsels he adds salutary admonitions: which then especially is related to have been done by him, when consultations of this kind regarded temporary matters. Nevertheless when he saw round about that he could not escape that burden, he yielded his hand, consulted, decided; and the desire of helping his neighbors urging, he imparted useful and salutary counsels: declining no labor or fleeing no contest (provided he heard, that some one of those, who came to him, or were brought to the Charterhouse by the zeal of pious men, had instituted a more praiseworthy reckoning of life, or had at some time emerged from his own filth, and betaken himself, as they say, to good fruit) now admonishing those, exhorting these; but now consoling those who lay in mourning and grief, and making medicine for the sickness of souls by a most wise reasoning. He taught what each ought to flee, what to love, what to follow, and what to embrace; accommodating to them right counsel, right judgment, and right precept also, according as the state and condition of each person demanded. Nor was there anyone, who could justly reprehend Peter's counsels: since those things which regarded the glory of God, and were adorned with much discretion, he rejoiced that they had certainly emanated from him, who was directed entirely by God's nod.

[44] But if his sentence were sought concerning the manner of changing life or its institute, as if anyone wished to addict himself to some sacred family, especially if the consultation was about changing the religious state. he was not light (that I may use the very word of Columbinus) especially when he beheld a man holding a praiseworthy course of living: unless if however sure indications concerning the divine will were clear to him, so that the matter itself wholly depended on it. But when he foresaw a man, himself illumined by the divine light, impelled to making a change of habit, manners, and institutes, and that he was led especially by reason to undergo a stricter discipline, from which the honor of God above all would follow; then it can scarcely be told, with what assiduity and skill he would promote the very work, and with what zeal of religion he would inform him to the solid and true virtues of the Christian life: that God might in him, as was fitting, be honored most of all; but he might perpetually obtain the salutary peace of heart and tranquility of mind. And what in person to this very thing he could not do by himself, he straightway descended to weaving epistles: in which office indeed according to the gravity of the matter he was so serious and dutiful, that good men easily understood, that nothing was more set before him, than to consult by any means for the salvation of souls: since, lest the business once undertaken for supreme God should go away distracted or lie neglected, he was wont by the very letters written so to urge the man, and to flow into his mind with the most powerful arguments and reasonings of the love of Christ, that, polished by salutary institutions, and animated to attempt and hope for all the best things within the enclosures of religion, with no business at all he would betake himself within the camps of God. efficacious in epistles as in conversations, Which blessed Father in letters of this kind it is wondrous how entire and how religious he was; since indeed, if we believe Columbinus (but who, unless void of true piety, would not believe so great a man, whom the Church makes so much of for his exceptional sanctity?) that Christian perfection was in them, and they were smeared with those lights of religion and a certain heavenly prudence, that those who had once read them, all delay cast aside, seemed to be wise, and soon did not hesitate to attempt a certain wonderful institution of manners. And as in epistles Peter, so also in daily speech he used no curling-irons of words, and was delighted by no allurements of speech: but the speech which flowed from his mouth, was above all gentle and sweet: roughened namely by no clamor, and (what is of more value) composed to piety and true devotion of mind in a wondrous manner: especially since in any conversations whatsoever, his voice always sounded the highest love toward God, and the highest contempt of himself and of the world.

[45] They relate besides, that our blessed Father never instructed anyone in some Christian virtue, but most of all by example. without himself excellently knowing that same virtue, and showing it in deed and deeds; most excellently learned, how much for moving minds to virtue deeds excel words. To these things, that his life, manners, acts, and finally all his gestures, were as a sermon to those approaching him, and that they excerpted more of sanctity from his deeds than from his words. Likewise that those, who went to him, always departed from him wholly glad: not from this alone, that they had addressed him, but only beheld him. That no one ever betook himself to the Charterhouse and met the blessed Man, in whose mind he did not either fix some virtue, or at least uproot vice from him. Which they having obtained, while they were with him, returned home far other men, than they had approached him, kindled with pure piety and love toward God, and animated to follow a certain new and more right zeal of living. That those, who moderated their life according to the will and lead of Peter, at no time deviated from the right journey of life, nor strayed through the ruggednesses of vices. Easy toward the penitent, That very many also, Peter being the author and leader, seized a harsh and hard kind of living for the expiation of their crimes, and then by his precepts passed their life up to the very end piously and chastely. To this is added, that not a few would have utterly ruined themselves, whom he with great prudence, and singular discretion at once the moderatress of things, with which God had wonderfully adorned him, ruled and moderated. Besides, of mortals, who were liable to crimes, so great a mercy they relate broke him, that when he beheld them, or their crimes were brought to him, scarcely and not even scarcely could he contain himself, that he should the less pour forth many tears, the most illustrious testimonies of his inward charity toward his neighbors: prepared for this very thing to confer all his zeals, and all his industry, as far as could be done by him, for drawing wretched and ruined men out of the mire of sins, the obstinate he abhors: and for recalling them to soundness of mind. But indeed, those whom he understood, all magistry of conscience cast off, to wallow with impunity in every kind of crime; and those whom, all the bars of fear and duty broken through, he understood to take almost no account of God and of the Ecclesiastical sanctions, but, pertinaciously hardened, to be unwilling to be corrected; he never wished to have any commerce with them: although otherwise he was tortured in his inmost senses, that souls redeemed by the most precious blood of Christ rushed to a voluntary destruction. But those who, Peter's salutary admonitions at some time spurned, had returned to their nature, these indeed, struck afterward with inward religion, seemed in some manner to fear to come again before the face of that very blessed man. For our Peter was, as to good men and lovers of the right an incitement to virtue, and especially diligent in retaining those same in duty; so in turn, when through the highest impudence and wickedness he learned that some crime had been committed, he did not hesitate most openly to detest that same thing, and to chastise the man wantonly sinning with the most ardent acrimony of speech; that, moved by the weight of words and the constancy of the rebuker, he should look back upon himself, and desist from his wicked attempt.

[46] Nor to the exceptional praise of the holy man do they pass over in silence, those who have set these things forth to memory, dexterous in conducting affairs and festive: both his constancy in retaining the intercourse of good men, and at once his dutifulness and dexterity in instructing those same in virtue, redolent especially of a certain sanctity of mind. Nor did anyone ever see him crabbed, or hear him speaking a little more harshly, or behold him more vehemently moved; except perhaps in the cause of God; for which if he were at some time compelled to put on a severer person, he appeared so vehement and rigid, that everyone who stood by him feared him speaking. But these names being removed, he always displayed cheerfulness, gentleness, and a certain festivity, and showed himself utterly alien from all indignation. By the arts therefore of this kind of admirable prudence, and by very many other zeals of human salvation, which the heavenly Spirit suggested to him, he conciliated to himself so great benevolence of his fellow-citizens and of foreigners flowing to him, and effected such great motions of minds, although (what is more to be wondered at) hedged about by Carthusian walls; that his little cell was worn by the assiduous use of men, who not only from the commons but from the first nobility, and even from various families of Religious, and an exceptional master of Christian wisdom, as we have said, most frequently flowing to him as to a master of Christian wisdom, hung upon his mouth and his precepts: they called him the common parent in conducting spiritual matters; with him to communicate the secrets of the heart, and to the Charterhouse, as to a secure refuge and most safe harbor of tranquility, in adversities and temptations to run out; and the blessed man's chamber, to call a gymnasium and a school of true sanctity. But, in an open matter that I be not more diffuse, it pleases in this place to subjoin the words of Columbinus himself, who after many other things commemorated to this very point, added these at the last. Those, says he, Peter brought forth glad and abundant fruits of souls, that now for a long time it is, since in inciting his neighbors to the zeal of eternal beatitude by word and example he had no superior, scarcely even

an equal; although even though several in our age were within his very native seat, who for the exceptional sanctity of life obtained almost admiration. These things he says, which were done by altogether divine counsel, especially through a man, not in the sun and dust, but in the shade and in the very camps of virtue exercising himself, no sound man will deny, provided he shall have diligently bent his mind to those things, which now hence shall be said by us.

C. VIII

[47] Although, the things which we have hitherto narrated, declare indeed how clearly the friendship and intercourse, which had passed with Peter to Columbinus, S. John Columbinus doubtful about the state of life, who among the spiritual alumni of the same Peter obtained the first parts; yet we have thought it would not be absurd, to interweave also into our history those things, which most weighty authors, contemporaries of that time, have left consigned to letters concerning the same Columbinus; and which Columbinus himself, such was his submission of mind, passed over in silence, while he undertook the exceptional deeds of Peter to be written together with Nicholas Vincentus. That Columbinus therefore, from his admirable conversion to God agitated by the hidden torches of virtues, was cooked with a grave care, because he did not yet know at present, what course of living piously and holily he should institute: since many things with an appearance of religion especially presented themselves daily to his mind, which seemed to display the highest sanctity and the highest praise of piety. Wherefore variously distracted, now to take care that the salutary Hosts of the unbloody sacrifice be offered, now to consult consecrated men of every Order, who excelled the rest in Christian piety, now to go to those skilled in sacred Theology or excelling in doctrine for the sake of consulting, and to perform other things of the kind: by which, the Godhead being propitiated, his mind might be illumined, and at once he himself might so excite his own will to the solid Christian virtues, that he might not only daily perfect the wonderful gift of his conversion divinely handed to him, he consults various men, but also polish it with zeals of love toward God, and in each single moment stand forth more grateful and mindful of so great a benefit. From whose answers although he might elicit many exceptional admonitions and counsels, either sprinkled with piety, or full of the praise of prudence; yet he was not content with them. Since, as a generous man, he agitated even then in mind nothing common or scant, but had conceived in mind and thought certain exceptional and arduous things, for propagating the glory of God, from the very beginnings of his conversion: which indeed so stimulated the man day and night, that to him tending to illustrious things such a counsel, by no obscure providence of God, was most opportunely offered. Now during those times especially the virtue and name of sanctity of our Peter was daily in the speech of men, and to him, as a little before we have taught, great concourses of men were sometimes made, and at length B. Peter: that they might consult him as a man especially excelling in sanctity and dear to God. To this man therefore when Columbinus, distracted by a doubtful thought, had approached; he found him at first such a moderator of his counsels and reasonings, as he had long desired. To whom when he had opened the origin and series of his conversion, and then the senses of his mind; to nearly this effect the blessed Father, when he noticed the little fires of divine love to settle in the man's breast, is said to have discoursed concerning the contempt of human things.

[48] There is no reason, John, that thou shouldst hang in mind, whether thou choose this or another institute of leading life, who shows him how great an impediment is the love of riches, by which through the Apostolic footsteps, marked with the Apostolic spirit, thou mayest walk free and unimpeded. For from those things thou must take the first beginning of living piously and religiously, which hitherto have been an impediment to thee, that thou shouldst the less, as one blinded rather, than softened by the senses of human things, have looked to heaven, that is, have panted after heavenly things, and have neglected the salvation of thy very self. I would have thee weigh with thyself, what solicitudes, what labors, what I might almost say miseries, and huge dangers and evils unto this day thou hast undergone, that thou mightest be a slave to the world and its pleasures, that thou mightest be made rich and increased with riches, and well wealthy, that thou mightest block thy own way to heavenly felicity by the very riches, and at one and the same time fill thyself with manifold evil. For what, I ask thee, does that oracle of our Saviour sound, Woe to you rich, except that by this one word Woe, all evils and all good long calamities await the rich? Luke 6, 24 Is not that difficulty enough an evil, and indeed a huge evil, which the same Lord said the rich have of entering into the kingdom of heaven? Matt. 10, 22 Of which difficulty namely if thou wouldst know the causes, examine thy conscience, and call to the reckoning with thyself for a little, who hast hitherto experienced many and grave things in heaping up riches. Canst thou deny, what perils of sinning hang over in buying, selling, in contracting, or trading? which indeed can be avoided with difficulty and scarcely, especially when the depraved lust of possessing has once settled in the human mind. Therefore I wish it to be established to thee, or certainly by the example of others, that men, who with lust especially as leader are much in cultivating gain, sometimes incur many snares of the evil demons: which the Apostle then seems most plainly to have expressed, when he said, that those who wish to be made rich fall into temptation, and into the snare of the devil, and many useless desires, which plunge a man into destruction at once and perdition. 1 Tim. 6, 8 These then, John, are the dangers, which riches bring. But so much only? Other and other things indeed I could enumerate, did I not think I must fear, lest I should seem to thee too much in speaking. But indeed since I have now begun to speak with thee more familiarly, I would not by any means wrap in silence, what perils of sinning also those undergo, who possess the now heaped-up wealth itself, and use it for themselves; what and of what kind they are, I call thee a most illustrious witness, since from thy own words I clearly notice, that my sentence in a matter not so obscure will be approved to thee. I shall say therefore, and the use and possession of them: whether thou hast at some time experienced, how greatly the use of riches, and the administration and possession of them, disturbs the recollection and memory of God Himself? how it extinguishes all zeal of virtue, and utterly dissipates and drives away the thought and desire of all heavenly things? Are not these great and to be deplored? Great assuredly, which flow out and emanate from the care and solicitude of guarding what each possesses.

[49] To these who can ever recount, what quarrels, what lawsuits, and how troublesome suspicions, therefore this is the instrument of all vices. and noxious appetites at once, and hatreds, and to say it once, that insatiable thirst of possessing, which all flow from the same solicitude of riches, and which by themselves distract a man greedy of amplifying money, and divide him into many parts, and render his mind day by day duller for contemplating heavenly things? Hence besides insolence and pride, hence loathing and luxury, and the head of all evils and vices, pride, proceeds. For, as Augustine excellently says, every fruit, every grain, every corn, every wood finally has its worm, but the worm of riches is pride. For these causes therefore it seems must be resolved, so many divine oracles especially illustrating us, and so many daily examples sufficiently teaching us, that riches can be called the instrument of all vices; both on account of the faculty, which gold affords, to which (as it is in the sacred letters) all things obey; and on account of the great incitements to sinning, which they bring with themselves. Eccl. 10, 19 Which since it is so, what remains, my John, except that thou see again and again, what of gain or profit toward the salvation of thy soul up to this time thou hast made by heaping up wealth, and by transacting commerce; since thou hast so often experienced that they are now so noxious, not only for acquiring true peace of heart, but (what is far the greatest of all) for procuring heavenly felicity? Therefore wilt thou, ho there John, escape so many evils and so many enticements of sinning, he persuades that it must be abdicated, and rise to better fruit? Despise those very riches and all transitory and mortal things. Wilt thou respond as best as possible to God the Best and Greatest, and to His exceptional charity, who created thee out of nothing, and whose divine light recently through His inward breath thou confessest has shone upon thee? Thence I pray thou take for thyself the beginning of living well and blessedly, from which thou hast had material wealthy enough, why thou shouldst show thyself averse from it up to this time. This is from thy very fortunes, as I said at the beginning, I resolve that the manner of life must be entered upon: namely, that thou bestow them on the poor, that, little by little led away from the intercourse of human things, thou mayest raise thy mind to heavenly things. Wilt thou become a follower of Christ, and a disciple? Thou must send a farewell to human things: since He Himself has said; He who does not renounce all that he possesses, cannot be My disciple: and in another place to a certain Youth, demanding the zeals of Evangelical perfection, when He answered; If thou wilt, said He, be perfect, go, and sell all that thou hast, and give to the poor, and follow Me. Luke 14, 33, Matt. 19,

[50] See, I ask, how laborious it is to arrive at the true following of Christ, unless first wealth be distributed to the poor. and that Evangelical poverty must be embraced, Wilt thou be taught Christian wisdom in the school of Christ? It is fitting that thou follow Evangelical poverty, which I judge to be that golden virtue, which is less exposed to the darts of vain and false glory. Nay even among the other virtues I reckon this one is, which by a short way carries a man, endowed with the best will, to the lofty summit of Evangelical perfection: inasmuch as, hateful to men commonly, alien from the esteem of the vulgar, it has no name and no fame, nor wishes or can catch any: nay rather (such is its force and nature) it accommodates all its reckonings and at once all its zeals and endeavors to executing the counsels of Christ: while, wholly concordant with itself, it freely gives itself to the one God. This, I say, is that virtue, which not only removes the place of all crimes and vices, but also brings with itself and introduces almost all virtues; namely temperance, continence, modesty, gentleness, and what is the head, humility itself: which, as it is the fount and most faithful guardian of the other virtues, so most near to this poverty, and as it were its own sister. In which place beware thou think, John, that I discourse at present concerning that poverty, which either necessity or force or some chance brings; because that kind of poverty, altogether ignoble and squalid, and commonly held odious. And indeed with the best right: since not only is poverty of this kind, as being grievous, not such as takes away lust, but rather brings and increases it vehemently; nor does it beget quiet in the mind, but produces anxiety, care, and solicitude. namely the voluntary, such as Christ held; But concerning that poverty it was my counsel first to institute speech, which voluntary Christ the Lord honored by His example, and to us with most ample words to be embraced

He proposed. Who, as the Apostle says, although He was rich, was made for us poor: since that God, the Son of God, coming to the earth from heaven, took it to Himself thus, that from a poor and slender mother, although sprung from royal blood, He wished to draw flesh: and chose also that place of being born, than which none on earth is poorer and meaner. 2 Cor. 8. For He not, the Word of God and the wisdom and majesty of God so great, in some magnificent or ample house, or certainly in a cottage or some hut; but in the stable of cattle, even in the depth of winter and a stiffening sky, was born: and thence passed all His age on earth thus, that whereas foxes have holes and the birds of heaven nests, He Himself however (as He attested concerning Himself at some time) had not where to lay His head: and (what ought to be a great solace to us) was not ashamed to beg alms, that by the alms of others He might most hardly sustain His own life and that of His own. Matt. 8, 20

[51] What therefore do we further seek? Or what to these things shall we say? Shall it shame us to imitate Christ, setting before him sharp goads to this: and to follow Him by that journey, by which He Himself poor walked? O wretched us! whom it shames as disciples to imitate the master, as servants to follow the lord. Why do we delay further? Why in the lethargy of our sloth do we further grow torpid? O couldst thou behold with the eyes the inmost bosoms and recesses of my breast! Would that, I say, thou couldst look upon the most hidden motions of my will! For thou wouldst confess that I desire nothing more, than that I might join myself to thee as companion and comrade in so glorious a work: a comrade, I would say, that namely by squalid begging among blind mortals, we too together might collect alms street by street for food; reckoning then especially illustrious for us, that Christ the Lord should adorn us with so great an office and so illustrious a grace. But I, what in so ardent a will I could effect, hindered by the spirit of my Order, I certainly do not see, except greatly to look up to and admire the mind of the divine godhead in me; and to rest most gladly in His counsel, who almighty God proposed to me at the beginning that poverty to be followed, which the old Fathers, and those most holy Archimandrites of the Monks, it is most well established to have followed. But thou meanwhile, John, from these things, which it has pleased to tell thee in good faith, the divine Spirit above all suggesting, canst by no so difficult a reasoning gather, what manner of life it behooves thee to establish, if thou wilt do a most pleasing thing to God, if consult for thy salvation, if finally be a solace and joy to all, who love thee from the heart. And these things Peter, concerning the disdain of human things and the praise of Christian poverty, with an inestimable sweetness of spirit at present said.

[52] By which words indeed and so ardent sentences, straightway, as the blessed Father made an end of speaking, Columbinus felt himself so affected and impelled, who moved by these things, to embrace Evangelical poverty; that, illumined then by a new abundance of divine light, he no longer so eagerly and ardently gaped after the gains of monies as before, and afterward despised those very things from his soul. For having detested, as the most foul pest of the soul, that depraved lust of possessing, by which in making gain day by day he was more and more carried away; he began little by little to call away his mind from contracting new commerce, which either as a noble merchant in trading he handled, or as a money-changer in occupying and exchanging money he conducted. For as soon as he began to taste the banquets of divine things set forth to him by Peter, so far was it that he should of his own accord love human negotiations, that even in some manner all things grew vile to him; accusing his very self repeatedly, because in conducting affairs and sometimes in caring for businesses, led by zeal of monies, he was led away from the zeal of virtue and the chaste fear of God. Since indeed in repaying money snatched away by too great lust, he was wont sometimes to withdraw something of the agreed sum; which fault that he might expiate, thence touched with inward religion, first he chastises the zeal of gaining, he declared by an evident change, how much he himself desired, by frequent restitution namely, not only to repay double whatever had been subtracted by him; but also both money condoned sometimes to debtors, and with his household substance and the duties of Christian humanity toward the needy, prompt and willing, to wash it out. Which when by occasion it was permitted him, he abundantly performed in deed and deeds; his wife fretting in vain, and often crying out against him, although she had not so very long before reproached the man's avarice and lust, as having once experienced it inexorable to the wretched and too tenacious. and as far as out of respect for his son was permitted he strips himself, Nor yet content with these things. Since when day by day he implored for himself with careful prayers a greater light from the Sun of justice, he was for the most part led to this, that he resolved with himself both to send a farewell to mortal advantages, and also to embrace the Evangelical counsels. But the incited impulses of so generous a breast his one son Peter, not yet of grown age then, retarded: reckoning that it was not yet entire for him through him, to strip himself in a moment of all his fortunes. Nevertheless what in the highest desire of accomplishing the matter he thought he could do, his duty safe, did not stand still through him, but that with a willing and glad mind he committed it to execution. Which when he did daily with huge alacrity, it was not so difficult for him afterward, to commit himself wholly to Peter to be exercised and cultivated in spiritual things.

[53] Therefore Columbinus, captured by the sanctity and intercourse of so great a man, seemed to have attained that understanding of divine things, the same Peter being leader and moderator; that to the other works of piety and voluntary troubles, which he himself had of his own accord undertaken for expiating the luxury of his former life, wholly depending on B. Peter's counsel, he willingly and gladly added these; namely, that he should apply himself with his whole breast to the exercise of praying and meditating. Which zeals of mind lest they should grow cold in him, he had been wont to come frequently to the Charterhouse; where with Peter, together with other men of exceptional piety, not only to agitate spiritual assemblies and to institute frequent conversations with him concerning divine things; but also to bring thither others and from time to time others, whom he found inclined toward Christian piety. Among whom the religion of Nicholas Vincentus (of whom we have hitherto very often made mention), a man of noble family, especially shone forth: together with Nicholas Vincentus: whom when Columbinus had received into a stricter intimacy than before, I would say both certainly had illustrious progress in spirit: since their pious conspiring among themselves and consent was a great help to each, both for stirring up the ardent loves of all virtues in their minds, wonderfully kindled by the word and example at once of our Peter; and also for knowing thoroughly and observing the manners and virtues of the same Peter, that they might then set them forth in letters to posterity. And this course of living Columbinus held up to the death of Peter: who being removed from human things, so far was it that he should remit anything of the manner of life entered upon, that even for undergoing all the harshest things for the cause of Christ, he felt a certain fresh alacrity diffused in himself in a moment; nay then afterward (as has been demonstrated above, and elsewhere we shall demonstrate much more clearly) by the visions of that very blessed Man he was both recreated repeatedly, and instructed to all sanctity: that through these, as through certain heavenly admonitions, he might clearly conjecture, that Peter in heaven was present even to his undertakings, and bore the patronage and care of him, clothed about with blessed immortality.

[54] Meanwhile while, helped by these divine defenses, Columbinus accelerates his step to the summit of perfection; Peter his son, not yet of full puberty, not long after the death of our Peter himself, then his son being dead, departs from life. By whose bereavement the best parent showed such firmness of mind, that he displayed no indication of grief or sadness: nay even he gave the greatest thanks to God, because through the death of his dearest son he beheld that obstacle removed from him, which had hitherto stood in his way, that he should the less give himself wholly to God, stripped of all the defenses of life, as had been in his desire. Therefore as soon as Columbinus noticed himself bereaved of male offspring, conceiving a greater love of God in mind, he resolved both to break off all the commerce of trading, and at once to lay aside and utterly cast away the zeals of transferring and exchanging money; both utterly to forsake the fluid advantages of the present life, and to divide among the poor the human wealth he possessed. he ceases from business: Into which purpose having entered, no slight help was brought by Francis Vincentus, the brother of Nicholas Vincentus. Which Francis, while with a certain silent admiration he reckons with himself Columbinus's life and manners alike changed for the better; felt himself impelled into this mind by the inward instinct of the holy Spirit, that he should join himself as a companion to him in instituting a new spiritual warfare: which he also most exceptionally performed, the same Columbinus exhorting him to Christian praise and honor. With such a fellow-soldier therefore Columbinus being increased, nothing was longer to him, than that he himself should hand over his virgin daughter, who, thirteen years born, had been left to him remaining, and his daughter being placed in a monastery, to the most ancient and noble nunnery of consecrated Virgins of SS. Abundius and Abundantius, which the renowned King of Italy Pippin, son of Charlemagne, took care to be built by divine command, and commonly they call Saint ^b Bunda. Which when he had done with huge religion, and Francis ^c had imitated him in this very thing with equal propensity of mind, straightway the exceptional soldiers of Christ, all the faculties they had, in the grace of the same Christ the Lord, partly bestowed on the poor, he bestows all his faculties. partly attributed to pious places and hospitals, in the year from the Virgin's childbearing one thousand three hundred sixty-third. And then, for laying in themselves the solid foundations of Christian humility, both they began to beg alms street by street, and also to descend into those things, which the rest loathe as abject and by no means specious. Of whom then the wondrous deeds, of Columbinus especially, since they have been fully and in Italian written by several, it is not necessary in this place to inculcate: and we have brought into the midst only these things, which we thought made altogether for our history.

[55] Of Joanna Petrona, Among those, who went to the Maggiano Charterhouse for the sake of meeting Peter, there had been a certain noble woman, Joanna Petrona by name, daughter of Catarinus Petronus, and the cousin-sister of our blessed Father, whom a chief man John Bandinellus once had as consort of his bed: who, since she had even from her tender years an excellent disposition for cultivating Christian virtues, then displayed in deed and deeds that she had made no slight gain for herself, when, released from the necessity of matrimony, more freely and much more harshly than before, she applied herself to the works of piety, venerable equally for widowhood and religion: with which most honorable woman's so excellent propensity of mind they relate Peter was wont to be so delighted, that he pursued her with singular benevolence. For our blessed Peter did not regard the rights of affinity, just as

nature has arranged, that he should love kinsmen and relatives: but to demand from them the zeal of virtue, duty, and honesty, rather than the kinship of family; that he might either receive them into his friendship, or, if they themselves wished to be in his debt; otherwise they should hold it most persuaded, that no other place than that of foreigners would be obtained for them with him. cultivated by B. Peter, Therefore that the most choice woman should retain day by day her virtue's excellence implanted in her mind, and daily cultivate it with the zeals of piety, the blessed man left no place for diligence and exhortation. And so he himself gave himself into conversation with the woman approaching the doors of the convent (since the monastic Canon does not grant to women, that an entrance lie open to them into the convents of Monks), informed her with spiritual exercises to the true worship and service of God, excited her to the zeal of prayer and the love of heavenly things, and from time to time inculcated to her the contempt of human things. And indeed by no means with a vain outcome. For she had such progressions in spiritual things by the intercourse of the blessed man, that, polished by his precepts and powerfully driven by his persuasion, she did not hesitate both to send a farewell to human things, and, rejoicing and triumphing, to betake herself within the monastery of holy Martha ^d, where under the standards of S. Augustine a noble company of virgins and women serves as soldiers. In which woman indeed I cannot but admire the truly invincible strength of a Christian mind, that in her could so greatly avail the beauty of that very virtue by which she was wonderfully captured (but beauty? nay rather even the love of the one Christ), that she counted nothing of weight, not only to leave her most ample wealth, to cultivate poverty, to lower herself into all the lowest ministries of humility, and to cast a dark and rough tunic about her limbs; but, what is the head, she could also leave with great and lofty mind the sweet and dear pledges, which she had now borne. A plainly memorable fortitude, and a greatness of mind more than virile! she advances to great sanctity. But what can not, or does not, the chaste love of God effect in him, who has given and dedicated himself wholly to Him? That natural and tender affection therefore toward flesh and blood, which S. Jerome calls the ram of piety, being overcome by the new handmaid of Christ; it was easy for her in the second place to fly to the standard of the Cross with dry eyes, and to seize the second degree of chastity, sitting at the feet of the Lord with Mary at home; thinking the only kind of piety to be, in this matter to be cruel. Of which cruelty indeed an exceptional fruit by God's benefit then stood. Since when she had survived Peter, by the highest sanctity of life, in which she was exceptionally strong, which she wished to be as clear and attested among all as possible, not without cause having once embraced at once the counsels of Christ, and at once the admonitions of her blessed brother ^e.

ANNOTATA.

CHAPTER VI.

The gift of prophecy and unsullied virginity of Peter.

CHAP. X.

[56] Among the illustrious virtues of the Christian life and the divine charisms, imparted to Peter by a peculiar gift of God, the gift of prophecy so conspicuously shone forth in him, that nothing seemed more proper to him, than that everywhere in conducting affairs, Renowned for the gift of prophecy, which made either for propagating the worship and obedience of God Himself, or for inciting mortals to the zeal of heavenly beatitude, he himself now most certainly foretold things future long after, now laid open hidden things, now showed things far removed from sight. Of which things, although many examples are at hand, and we are not ignorant that wondrous things in this kind were done by Peter; yet, a selection being made, we have thought only those things should be inserted into our history, which seemed to us useful, and necessary in all parts for illustrating the man's sanctity: but the rest we have purposely rejected, partly lest our speech be drawn out too long, partly that the reader be not affected with grave weariness. But indeed those things which it has seemed good to set forth to this very point, will be unfolded fitted to their places, since to recount all here is not worth the trouble: especially because others of the kind necessarily require another place in turn. Come now, let us come to the matter. Peter had divinely presensed that a certain Cowled man, of noted probity and great name, he detects a conspiracy for the slaying of a friend: and especially exceptionally dear to him, was vehemently anxious about a certain offense of the greatest moment to be settled. But indeed the blessed Father knew, suffused with divine light, that namely there was a conspiring for the destruction of his friend. Forthwith he orders the man to be summoned, and the summoned man he thus addresses. This was the cause, that I should summon thee, that thou be admonished, not to take any solicitude concerning that offense to be removed, nor in any way to interpose thyself into it: nay even cast away all care of it, I pray, because it is not hidden from me, that for this very thing thou dost incur the last peril of life, the one namely of the parties contriving snares for thee. He, struck by the unexpected matter, because, led by no other thing except the zeal of divine glory and the salvation of souls he had undertaken this business, stuck like one amazed. But when he had collected himself from fear, he straightway applied his mind, to exploring the matter as cautiously as dissemblingly. While he does this, he ascertains that at the same moment of time, in which Peter wished him admonished, a nefarious conspiracy had been already framed against him, that he should be removed from the midst: and the fraud would no doubt have proceeded, had he not by the blessed Man's admonitions timely forestalled the snares. But he himself, freed from the most present danger, ascribed his life, after God, especially to Peter alone, and gave immortal thanks among all to his sanctity: not doubting that the blessed Father had divinely scented out the whole matter. A deed of this kind, the writers add, we have purposely suppressed, lest a new and graver offense arise from it; and I hold for certain that this was the cause why they by no means betrayed alike the man's name and Order.

[57] There was a certain man, in deed and name Bonus, of Pavia, addicted to Religion (uncertain however of what family), who when from Liguria into Etruria through the Florentine territory he was making his journey, got as companion a certain Blasius of S. Miniato, whom commonly they call al Todesco; with whom on various matters, as it happens, Bonus instituting speech, among other things, If I, said he, Blasius, had money to spare, a wine-flask, full of Vernatic wine (that is in Tuscany a most noble and honorary drink, which our men call Vernaccia) I would most gladly buy to be carried to Siena to a man conspicuous for sanctity. To whom soon Blasius, with a loud guffaw rallying our blessed Father, I am amazed, said he, indeed, how it can be, that a Saint should drink Vernaccia? To which Bonus answered: Thou must cease to be amazed, Blasius, since that man is such, that he uses for the most part adverse health: and therefore I would especially desire this very thing, reckoning namely that it would be most pleasing to him. These things heard, Blasius straightway counted out to Bonus so much money, as was enough for buying the wine: thence soon he went up the castle of Miniato, about to remain at his native cradle. But Bonus, having obtained a flask of the longed-for wine, directed his journey to Siena: whither straightway, as he arrived, he went to Peter, and offered him the wine as a gift. he refuses to drink it: Which blessed Father, divinely now taught, what things in procuring it had happened, sent it untasted to another gift; thinking it unworthy of a man named to Religion, to drain thence some solace for guarding the firmness of the body, whence he knew something of trouble to have emanated to the salvation of another's soul. Meanwhile two and twenty months had flowed by, when the same Blasius by a plainly divine instinct came to Siena: and to the most celebrated Hospital, which (as has been said above) took its surname from the Stairs ^b, he, his father's goods and hearths left, addicted himself by religion; and undertook the institute and habit of the Brothers of the same Hospital house. Where while he carefully and diligently fulfills the task of his office, it came into his mind to betake himself to Peter for the sake of consulting, of whose sanctity he had now heard illustrious things. Nor in vain did he go to the Charterhouse, and this afterward he indicates to that scandalized man. and meet Peter. Since, as soon as the blessed Man saw the man coming to him from afar, soon he began to address him: Hail, Blasius, hail, and may thy coming be fortunate. Know that I not only did not drink, but did not even taste that Vernatic wine, for buying which thou didst pay money, but gave it to another gift; explaining the whole matter so openly and distinctly, just as if he had been present. Blasius moreover, recalling to his mind, what he heard from the blessed Man, for shame stood like one thunderstruck: and with eyes fixed on the ground, silent he revolved in mind, in what manner Peter had called out to him by name, since neither he had ever known the blessed Man, nor the blessed Man him by face. The matter afterward more zealously explored, he understood that Peter had known all things by God's admonition, and openly announced it. Which Blasius indeed afterward embracing the eremitic life, venerated Peter as a holy Man and dear to God: and using him as long as he lived as master and moderator in conducting spiritual matters, passed his life piously and religiously up to the very end.

[58] He looks upon the depraved lust of a Carthusian Procurator, There was a certain Monk, who, although an alumnus of the Maggiano Charterhouse, yet inhabited another convent of the Order, acting as Curator of the household affair: who, moved by Peter's constant fame of sanctity, resolved to go to him,

intending to seek a blessing from him. Whom the blessed Father, leaning before him on his knees and earnestly begging to be blessed by him, having beheld with countenance contracted and composed to severity and sadness, began to go backward. Then having called him aside, whispering in his ear he said: Not by the monastic and Carthusian norm of poverty, son, dost thou cultivate thy life: because I discern thee miserably ensnared by unworthy bonds of lust: and these being uttered, Peter likewise turned away brought back his step. He when he heard these things, touched with inward religion, wasting away at once with grief and sadness, gave way from the place. Then a short time interposed, again the Monk approaching Peter's feet, presses, prays, and asks indeed with most lowly prayers, that he pray well for him. But the blessed Man again refused, and again with a reiterated rebuke chastises the man. The wretch at length reckoning himself despised, with tears flowing even to the ground, goes out from Peter's little cell, and fills the court with wailing and lamentation. Whom mourning so bitterly one of the Fathers having beheld, addresses him in this manner: I am easily led to believe, that thou wilt be master of thy vow, provided thou resolve with thyself and firmly retain to execute that, which thou shalt know to be most pleasing to Peter. Nor delay: for he, with hands lifted to the stars, burst into these voices: I promise to thee, and likewise his inward penitence, Lord Jesus, that I will give effort, as far as can be done by me, that I be obedient to that Father, and persevere in monastic office and faith up to the very end. And these things indeed having been uttered most confidently, the Monk entering a third time the blessed Father's chamber, and prostrated at his feet, with words taken from the Gospel, and the names of the One and Triune God confidently invoked, he prayed well, and Peter gave likewise now dear embraces. But he, increased with the fortunate prayer, glad thence no less than overcome with amazement, because he noticed the hiding-places of his breast divinely laid open, returned to his convent, making no measure of rendering an illustrious testimony to Peter's sanctity.

[59] He refuses sweetmeats bought with a price unjustly acquired, It happened at some time, that, Peter being sick, Crescentius, most skilled in the medical art, whom Columbinus in his native speech calls Master Sensus ^c, met a certain chief man, whose name the same Columbinus passed over in silence. To him questioning how Peter was, and whether in any matter his work could be of use to him, indeed promising most dutifully his zeal in all things; If he had any sweetmeats, said Crescentius, for restoring his lost strength, I think nothing will be more pleasing and dearer to him than these. Which things he having heard, straightway his purse drawn out; Take these, Crescentius, said he, two gold florins, and with these procure sweetmeats, which thou shalt judge will more profit Peter, and be more pleasing to his will, and to be loved by him in thy own name. Then Crescentius, most desirous of gratifying the blessed Father, the gold being received, bought the choicest sugar confections, and the bought ones through a sure messenger sent to Peter in his own words. Which messenger, when he had outstripped Crescentius, and had now come before Peter's face, thus addresses him by arrangement: These to thee, Father, Crescentius the physician sends. To whom soon Peter, having divinely scented out the bitterness of fraud under the sweetness of the sugar; Bring back, said he, bring back, son, thy step, and carry these back to him, I do not wish gifts, bought with money ill gotten. But the bearer returned to the city, reported to Crescentius, what he had received from Peter: who at once thunderstruck with amazement, took care that the gold florins be sent back to the noble Patrician; and thence with his own money weighed redeemed half part of the same confection, sent it anew to Peter. Which moreover he received with such illustrious grace, that he straightway burst into these words: May the Lord recompense this exceptional kindness of Crescentius toward me.

[60] I think it will seem not absurd to subjoin to these that which our Columbinus committed to letters to have happened to himself, he foreknows that truffles can be had: namely in that very year and month, in which our Blessed Peter departed from human things. I narrate the deed in brief. When on a certain great day Peter was held by a desire of truffles, turned to Columbinus; Ho, John, said he, bring me, I beseech thee, a little of truffles; for I am snatched away by a sharp desire of them. To whom soon Columbinus: Thou knowest, Father, said he, that nowhere, especially in the month of May, which is now passing, are truffles found. To which soon Peter, relying on the fatherly providence of the heavenly Godhead; Go, said he, in a good cause. But on the following light when Columbinus set out on his journey, together with Joachim toward the Charterhouse for the sake of visiting Peter, near the cloth-shop of the same Columbinus both passed by, and there they meet a certain young man, the attendant of the same shop, holding in his hand a great paper wrapper full of truffles: who straightway offered that very thing as a gift to Columbinus. Then he, thunderstruck by the miracle, and at once suffused with joy, received the truffles soon to be carried to Peter: and accompanied by Oduardus, son of Nicholas Striecha Marescotti a noble man, they set out on the way; reckoning with their mind on the journey without end, how namely pious alike and clement the Lord is toward those, who from the heart serve Him; and how loving of them (which even from this then could openly be discerned) He shows their vows alike and their salvation to be at heart to Him. When it was come to the Charterhouse, after the salutation and various conversations concerning divine things held back and forth, asked by Oduardus Peter; When, Father, said he, will the interdict, by which our city is now marked, be lifted? Within five, answered the blessed Man, days we shall all be freed from this public and sad evil. Nor was faith wanting to the saying: since within the foretold time all the cessation of business and the interdict was lifted, Azzolino Malavolta ^d being Bishop of Siena.

[61] We have just heard Columbinus writing of himself, let us hear the same man relating concerning his son Peter no less wondrous, He indicates who come to him, what they bring, what they have done on the way. than concerning himself: since at nearly the same time, in which our blessed Peter exchanged his life for death, we learn from him that the thing happened. There had assembled in Peter's chamber at once some of the Fathers of the house, at once also other men noble for piety, to hear the blessed Man discoursing concerning heavenly things: when suddenly, about to make an end of his speech, he interjected saying; Wait, I beseech, a little, Brothers: for it will not be long, but that there come to us Joachim, together with the boy Peter son of John Columbinus, who carries to me certain little gifts, to wit almonds, poppies, and a single onion: nay even, our buildings now now standing near, the boy himself at this very point of time chews one of the poppies. These things when the bystanders hear, they straightway began to smile. But scarcely had Peter said these and other things to the same matter, when straightway it is announced at the doors of the convent that Joachim and the boy Peter are standing by. Whom when the Monks behold, and learn, having questioned the boy, that he had eaten a poppy on the way, as the blessed Father a little before had foretold, they are straightway affected with huge admiration. And when soon they had entered Peter's chamber, turned to the boy Peter, for observance's sake bending his knee before him, says: Sing, son, that little song, of which the beginning is, O Divine noble Magdalene; for before thou finish it, there will come to us hither the Priest Marianus, ^e Plebanus of the Church at Marmoraria. Nor were the blessed Father's words cast into the wind; for the thing so utterly came out, as he had foretold. Since, the boy singing very pleasantly, the Priest was present, a man exceptionally pious; whom, those who were present beholding, are overcome with greater amazement than before; and agitating in mind the exceptional sanctity of the blessed Man, thought him, as loftier than the human summit, to be worshipped and observed by them day by day more and more.

[62] It had almost escaped, that which in this very place seems especially to claim the principate for itself, both for bringing into the midst at least in some part the force and efficacy of Peter's prayers, he foretells he will shortly die against the Physician's opinion: and also that nearly every most prudent man even from this one thing may know, that this grace and gift of prophecy so shone forth in our blessed Father, that he beheld things absent no otherwise than things present from the very farthest off. Peter was struggling with a disease of light beginning indeed, but little by little growing strong, yet it was the last to him. Therefore by that matter when Crescentius the Physician, of whom a little before we have made mention, of whom also at that time the Maggiano house made use, had gone to him for duty's sake, after the offices of mutual speech to the blessed Father, the pulse of the arteries explored; For a long time, said he, I conjecture thou wilt be with us; so indeed I find thee well in health. To whom straightway Peter; May Christ the Lord not wish, said he, thee to work miracles in me, Crescentius. By these words divinely indicating, most well conscious of things future, that the last time was at hand for him, of leaving the spoils of our mortality. Nor were the predictions vain. Since a few days having elapsed after, from the bonds of the body, full of gladness and pleasantness, as we shall say in its place, he ascended the palace of heaven.

[63] Then to Peter inquiring concerning Brother Bartholomew ^f Mini, who acted as Prior of the Sienese Dominicans at Campo Regio at that time, to the same he indicates the danger of the Dominican Prior, where in the world he was; With the Brothers, answered Crescentius, of the hospital house of Castellione I think he tarries. So it plainly is, said Peter. But on his return, he added, he will incur a great peril of life. But indeed I earnestly pray Christ Jesus, that He bring him aid; and that He will bring it, I certainly know. From these sayings, Crescentius betook himself thence, and hastened to the city of Siena. But on the next day the same Crescentius, wonderfully solicitous concerning Bartholomew's safety, went straight to S. Dominic, to inquire concerning the same Bartholomew. Whither as soon as he arrived, he approached him, whom he had now learned to have returned, and addresses him for friendship's sake in this manner: With this mind, Father, I have come hither, namely full of solicitude concerning thee, that I might ask, what was the state of thy life: for yesterday when I was at the Charterhouse, I received from Peter, that on thy return thou wouldst undergo a great danger of life. Although however he said there was nothing that thou shouldst fear; and I at present beheld him lifting his hands to heaven, and praying God for thee, certain indeed that thou wouldst depart thence unharmed; yet I myself could not but be anguished in mind, until I had been made more certain concerning thee and thy safety: which on the way he had incurred a fall from an ass. but since I have found thee unharmed and rightly well, thou wouldst scarcely believe, what my love in the matter is, with what gladness I am carried away. These things when Bartholomew heard concerning himself, he was vehemently amazed. But, as soon as he collected himself, he answered in these words. Never, Crescentius (I would have thee believe me on oath) have I noticed myself cast into so great a danger of life, except today. For having my journey toward Siena, by a way certainly most foul and rugged, it happened, that the little ass, on which I sat, the step failing, fell down; and I being then shaken off from it, it was very little wanting, but that

I should dash my head against a certain projecting and precipitous rock of larger form, so that, foully thrown to the ground, it would be altogether necessary to stick there on the spot. But at that point of time, my companion of the journey, who performed for me the office of a foot-attendant, and was hastening, dismayed in mind at my fall, while bringing succor to me in peril, his knee striking against the same rock, I straightway escaped thence unharmed by a plainly divine power. And these things Columbinus testifies that he received, not only from the same Bartholomew, whose speech for the man's notable religion had great weight; but also from Crescentius, a man indeed grave and sure, and to whom how much the same Columbinus attributed, can be noticed even especially from this, that in the letters, which a few years after he gave to Blasia Cerretana his wife, while full of the Apostolic spirit he traversed Etruria, disseminating the word of God, and stirring mortals from the lethargy of sins, we read these things among other things given to her in commands: I would have thee bid Matthew the Spicer to be greeted in my name, whom likewise in my words thou shalt ask, that to Crescentius the Physician my Father (whom he calls master Sensus in the vernacular idiom, as we said above) he say a thousand times greeting; and disclose, both that I am a servant and son to him, and that I greatly desire to be helped by his prayers with God. And concerning these things let it suffice to have written in this place.

[64] I think it has not happened to me amiss, that, about to write concerning Peter's virginity, I have undertaken to place it in this place. And again to me thinking, for what cause especially it was done, it came into my mind, that this place fittingly enough ought to obtain it before the rest. For, as it had its origin with Peter, and grew up together with him; He preserved virgin chastity all his life so likewise it preserved the same blessed Man, up to his very last breath, intact and unsullied from all impure contagion of the body, and completed the course of his life incorrupt. Wherefore I cannot sufficiently admire the illustrious endeavors and zeals of Peter, which even from boyhood with so great cleanliness of heart and honesty of manners he conferred, for cultivating this Angelic virtue; since it has been handed down to memory, that Peter from the very flower of his entering age was wont frequently to entreat the Divine clemency, through the highest zeal of sanctity and modesty, with the most ardent prayers, that He should not suffer him in the slippery period of his very age, and thence in the following years, however many namely it should be given him to pass life among mortals, to be at all sprinkled with any stain of unchastity; but should keep him entire and unpolluted for the one most chaste Spouse of Virgins Himself, that the more namely his obedience and service might be pleasing and delightful to the divine Majesty. Nor did the Divine kindness deceive the pious youth's faith. For (as Priests of exceptional probity and faith, who according to the time received Peter's general Confessions, even in thoughts. confirmed by oath, and who were wont to assert this very thing to Columbinus and Nicholas Vincentus) not only did our blessed Father never contaminate his virginal integrity by a base deed, or gesture, or dishonest word, but not even impure thoughts entered his mind. The same moreover Columbinus testifies that he heard from Joachim, to whom Peter near the time of his death, from an illustrious occasion given him divinely, disclosed that he had retained the unsullied flower of virginity up to that very day. Therefore Peter adorned by God with so excellent and exceptional a gift of integrity and modesty, appeared the more august, because virginal chastity among spiritual ornaments ought to be esteemed the most ample and chief; since in those, who cultivate it, there shines I know not what not only seemly and beautiful, but certainly divine and greater than human; which Basil seemed to indicate by most weighty words, where, discoursing concerning true virginity, he says: A great thing in truth and illustrious is virginity, which, that I may comprehend all in one word, makes a man most like to the incorruptible God.

ANNOTATA.

CHAPTER VII.

About soon to die he discloses to Joachim the revelations made to him, and the secrets of many hearts.

BOOK III, CHAP. I

[65] By these and other defenses of virtues, and endowed with divine ornaments our blessed Peter, and passing nearly his fiftieth year, as we have demonstrated above, In the 50th year of his age he pants for the heavens, revolved in mind nothing else day and night, than that he should suppliantly pray God the Lord and author of life, that He should free him from the watches of this mortal body; that, the earthly and concrete mass being loosed, it might befall him as soon as possible to fly to that lofty dwelling full of stars. Hence anointed with a certain heavenly sweetness, and kindled with a wondrous zeal of enjoying and seeing God; those sacred assemblies of the blessed, that saying of the Apostle he had from time to time in his mouth; Who will free me, saying, from the body of this death? But sometimes: When shall I come, my Jesus, my Creator, and appear before Thy sight? and other things like these. Rom. 7, 24 By which zeals, namely by love toward God and desire toward heavenly things, he so poured himself forth and excited his mind, that nothing tasted sweeter to him, than to make words assiduously concerning God and concerning departure from this deceitful and mortal life. So namely so much in him availed the sense and daily affection of dying, and so vehemently in each single moment urged; that through a certain skull ^a, which he always had set before his eyes in his little cell, he might recollect that he was born on the same condition (contemplating it with mind and eyes) on which he also certainly knew he would die. Nay even by that salutary meditation our most excellent Philosopher of Christian discipline and perfection attained, that not only he learned thoroughly to die daily, which we read the Apostle Paul also felt, where he said he died daily: 1 Cor. 15 but also the thing itself, as the Wise man says, bitter, nay rather the memory of it most hard, by a certain custom, as if he had contracted familiarity with the same death, so softened, and so prepared himself in all parts to receive it, that he advanced intrepid soon to meet it coming; Eccli. 41. nor as something unknown did he dread it, but full of pleasantness and gladness embraced it; since he was not ignorant that not forces, not honors, not wealth and power, not splendor of family, not kingdoms, not insignia of majesty, could either repel death or retard it; that all things, which seem great and honorable to men, are nothing, the dreams of the raving, and vain images of shadows; that that alone remains, and will always remain, which each had done rightly and honorably. O blessed and happy Man! to whom it pleased to do nothing else, to speak nothing, to think nothing ever, except what in this supreme contest would be a defense.

[66] At length when he felt, agitated by the divine spirit, that that time had now now arrived, fifteen days before his death by God's command he had given to a friend at which time the soul was to be rendered, to Him from whom he had received it; he sent fifteen days before he departed from the station of life, one to summon his Joachim to him, and the summoned man, and ordered to sit very near him, in this manner, about the third hour after sunrise, the other witnesses being removed, he addressed. Do not, Joachim son, wonder, at the things which at present I have thought should be disclosed to thee; and although they be great, and likewise thou hearest them above the force of nature, yet that they all are most certain and most firm, I do not hesitate with all asseveration to affirm to thee. These hitherto I have dared to disclose to no mortal, nor hereafter will I disclose further, nor even at present would I dare to lay open, did not the eternal Godhead of the Divinity impel and urge me to it. Therefore I would have thee know, that in mind and body a virgin most dear son, that from my cradle unto this day, I have served my Christ; and that He Himself has led me, and through all my life, both in mind and in body, has kept me entire and unpolluted, namely defiled by no stain of mad turpitude. And, just as I earnestly begged Him even from my first boyhood, that He should impart so much grace to me, whereby faithfully in all things my service might be dear and pleasing to Him; so on the contrary I did not cease with much prayer to entreat and beseech the same Him, that I myself might effect this very thing as secretly as possible up to my last breath, utterly that no man on earth might ever be able to know me: which according to His clemency toward me He most exceptionally performed for me, both my prayers, and likewise my vows, indeed how kindly hearing: from the age of 16 obtaining from God all his requests. thus I say, that it is now sixteen years, since I have asked nothing ever from Christ the Lord by praying, which I have not obtained according to my vow heaped up; and although meanwhile I feigned as it were to do something else, I so strove to conceal my zeals and likewise all my actions, that of mortals indeed none has had me known; now, when I now feel death to threaten me, these things, son, I am compelled to lay open to thee, impelled to it by an utterly divine nod. Therefore when in the preceding days I was worse, most desirous of seeing Christ, on a certain night after the sacred nocturnal watches poured forth in prayer, I prayed Christ the Lord Himself again and again, that according to His singular charity toward me He should suffer me to be drawn out from this life full of troubles, and concerning the last things asked and should receive my soul into the fatherly bosom of His kindness, but my body should be committed to the earth, and its rotten worms. Then indeed I entreated Him, that He should hold commended certain men, exceptionally dear to me, and should deign to direct and guard them through the right course of living.

[67] These things when performed by me, straightway I myself perceive with my very ears a certain voice thus speaking: certified by a triple sign, Thy prayer, Peter, is heard. But I, understanding these things, at once fearing and trembling, would not give faith to it; not ignorant that it was said by the Apostle, that by no means is faith to be given to every spirit. Then the same voice clearly and openly I understood saying: Go into thy little garden, and there thou shalt have signs from God, whereby

thou mayest know that thou hast been heard. Whither when I had betaken myself, my eyes suddenly lifted to the stars, I behold the sky in a wondrous manner illustrious with stars and brilliantly serene: and soon it, as if pregnant, to pour forth a huge force of rains, with which I found the little garden and myself well drenched. Then I, By these things, said I, yet I cannot be brought to believe. A third time the voice reiterated, Lift up, said it, thy head: for thou shalt behold signs beyond the course of nature. Which when done, as it had commanded; behold I see the Sun and Moon cohering with each other. To these things nevertheless I stand in my opinion, nor do I suffer myself to be moved from that mind, fearing the illusion and conjuring-tricks of the evil demon: since he, excellently instructed by that act, could so dazzle the keenness of my eyes, that I should behold things other than they were. Wherefore, Not even so indeed will I believe, I add, unless I behold the eternal Wisdom speaking those things and indicating to me, which Satan himself can neither speak, nor by any other reasoning display. Then moreover, that I should return to my chamber, the same voice a fourth time commands. I obeyed at once. and finally by Christ Himself appearing to him, Behold for thee straightway Christ Jesus in most bright light through a vision most augustly ^b offered Himself to me to be seen: whom trembling having beheld, prone forthwith I rush down at His feet, not enduring to bear His exceptional brightness, and to the will and nod of His majesty I compose myself wholly. But He turned to me, with these words, me now taken by the hand, and ordered to sit down together with Him, deigned most kindly to address. I would have thee know, Peter, that thy orations and prayers to me, were long ago heard by me, and that thou on earth, like another Moses, hast always been with me for that people. But yet, abominating the crimes and monstrous wickednesses of it, it is necessary that I draw thee to me as quickly as possible, that thou pour out no more prayers to me for it: for I can no longer endure it, that he understood Him angry with the world on account of avarice: so indeed do I hold its wantonness in hatred, and keep my face averted from its salvation: nay even I have resolved to punish it, on account of, as I have said, its very many unspeakable crimes, but especially on account of the crime of lust and avarice, which throughout the whole world so rages, that there is no evil which through this very thing mortals do not commit: since indeed I perceive it to rage more against the cultivators of the Monastic life, and against men shining with Clerical dignity, than against the other men serving secular things. Formerly, Peter, I detested homicide, then the foul obscenities of the flesh, and afterward I was so disgusted with wicked pleasures, that by that dire deluge of the whole globe of the earth I destroyed the human race; but at present that depraved lust of possessing I so detest as most of all, because through it especially mortals will confess the Son ^c of perdition, my own name being put behind.

[68] These things being said the Saviour Christ the Lord instituted speech, and caught up into ecstasy, first concerning His own conception and birth from the Virgin, soon concerning His most dire tortures in suffering, then concerning the supper transacted together with the Apostles, how He converted bread into the substance of His body, that is transubstantiated it, then likewise concerning His slaying and resurrection, but lastly concerning the ascension into heaven He made words. But after these things, Approach, said He, Peter, that thou mayest thyself behold all these things. Then from my senses I was soon abstracted, and my spirit seemed to me caught up and transferred into God, not knowing whether in the body or out of the body it was done; except that when I was in God, and likewise my soul and at once its forces and powers were absorbed by the overflowing of the Majesty and the glory of the Divinity; this indeed at present I attained, that I felt myself utterly suffused and filled with a heavenly and most sweet beatitude. Moreover those divine gifts and benefits, with which, when I contemplated the abyss of divine brightness, my spirit was increased, could indeed be felt in mind and in some manner understood then; but now to be expressed in words, just as they were felt, by no means can be: since they exceed mortal nature in all parts. that he beheld the heavenly spirits, Through this admirable and divine rapture I beheld and had known the bands of all the heavenly spirits, and also obtained clearly and lucidly the knowledge of the blessed souls. Swimming in that sea of the Divinity, I saw the infernal souls; and those who, not yet purely expiated, are tortured with purgatorial punishments. And in this place, as Joachim related, Peter expressed by name some existing among the infernal regions; denying that he altogether knew whether the infernal places are placed in the center of the earth or not. Of many likewise he made mention, whom he discerned to be tortured; the punishments of the infernal regions, and what punishments, and for what merits they suffered, he disclosed. Others also he called by name addicted to the infernal punishments, whom formerly when they were among the living, with a second murmur of piety and religion the world had looked up to, detecting them on account of their crimes to have deserved this. Which when it seemed altogether a wonder to us (say our Authors), namely so great and such men, thrust down into that most foul and most stinking chasm; fixed in deep thought we reckoned with ourselves, with what probity, and with what praise of sanctity excelling they were held, while they lived among men; and with mind suspended and wonderfully solicitous we induced our mind to inquire the causes, why Peter indicated that the defiled had departed to everlasting punishments. Which when anxious we agitated, partly in secret, partly openly; we affirm that we ascertained ^d very many, by the same names, and for the same causes, most direly to sustain those atrocious punishments, just as the blessed Father himself divinely manifested. Wherefore it is sufficiently and more than enough established, that the judgments of God and of men are other. Moreover Peter indicated that the tortures of the infernal regions are so monstrous, and monstrous tortures, that if they should fall under human sight, or any of mortals could sufficiently comprehend them in thought, all assuredly would return to duty and soundness: since that fire, and that mass of punishments there is, that it can scarcely be expressed in words. To these things, just as the heavenly citizens of the heavenly dwelling, seeking some notable thing for the accession of their beatitude, and desiring to fulfill their desires, straightway obtain the wished-for vows; so on the contrary those devoted and accursed ones sinking in the infernal regions, when they devise some punishment or torture, either namely God's justice exacting it) seek a torment more atrocious than the others upon themselves with a deadly rage, straightway in a horrible manner are made masters of their vow. That there is besides no one in those places of miseries, who is tortured with so scant a punishment, but that he holds it persuaded and fixed, that no one is more wretched than he alone, or more bitterly tortured. Above these things that far more are damned to the lowest depths, than what the opinion of men holds.

[69] Moreover Peter held speech concerning the purging fire, namely that the same punishments and tortures are of the same place as in the infernal regions; as of others in Purgatory, except that they are affected with great solace, not despairing that it will be, who there drag their stay sorrowfully, that they may fly to the heavenly realms at length at some time Blessed; while meanwhile in very deed they feel that God according to His clemency brings them great alleviation and refreshment. These indeed are helped by prayers, by works of piety and mercy, besides by the sacrifices of the Mass, by Pontifical condonations, and finally by other suffrages of living men. Concerning Limbo likewise the blessed Father spoke, which children inhabit deprived of sacred baptism: and children dead without baptism in Limbo, who although they are pressed by no trouble, except that they perpetually lack the sight of God; yet they hear the infernal gnashings, and look down upon the dire bitternesses of the pit. And since they are deprived of evils of this kind, they think it goes excellently with them, and therefore give thanks to God without end. To these things that he saw, seeing Christ, Peter narrated, that He penetrated all the works of all mortals, and the inmost recesses of the heart, and the secrets of hearts, and the recesses of the mind. Of which thing this was a most certain indication then to Joachim, namely that he laid open to him all his secret operations and the secrets of his breast, speaking with him in this manner at present. That and a virtue of this kind, son, from the time I gave myself to thee into that conversation, thou hast resolved to embrace with thy mind. Is it not so? To which, when Joachim, plainly thunderstruck with amazement, had answered that without doubt it was so; the blessed Father proceeded to pursue the speech begun; detecting the hidden thoughts of many men, likewise penetrating the hearts of very many, and laying open their thoughts, which besides God no one knew. Many things besides singly giving to Joachim in commands, to be announced into diverse and remote parts of the world, to various and diverse men; especially to those, whom he had never known by face, nor had heard any mention of them or name. Whence it came about, that very many of us ourselves heard (our Authors add) who testify that Joachim announced and disclosed to them those things, concerning whom he bids various things be usefully announced to various persons. which were utterly open to no mortal, except God, who is the inspector and judge of hearts, and to him only. But what things the blessed Man ordered to be announced and indicated, that they redound to the honor and glory of God, and to the salvation of neighbors no one doubts, and we hold this very thing for ascertained: he commanding diverse and various things, variously and in diverse manner to be inculcated: namely this man to be met with cheerful face and bland speech; that one to be gently and courteously asked; another to be reprehended gravely and severely; but another to be rebuked by another reasoning. And indeed an exceptional fruit of the work by God's benefit stood: since they thought it went excellently with them, who were obedient to him. But on the contrary by God's permission it is established that they were most ill received, who neglected to embrace Peter's salutary admonitions; that from these it may sufficiently and evidently appear, that they spurned not the commands and precepts of one mortal man, but rashly contemned the commands of God Himself.

[70] But that more and more Joachim might be made more certain concerning these things, he indicates the saints then living; lest namely his mind should waver with any hesitation in so great a matter; concerning men of illustrious manners and deeds, and concerning their life he spoke, who during that time especially at Siena and elsewhere followed piety with praise; disclosing by what means and by what reasonings they contemplated God, and tasted Him sweet and possessed Him. In which place raised by such force and vehemence of speaking and ardor of mind, Peter discoursed concerning divine things, with sentences so true and grave, with a countenance and eyes so ardent, that he seemed to breathe the fire of divine love on every side; utterly, so that the thing could easily be judged like a miracle. Since by no means, Joachim being witness, wouldst thou believe this could be done, except through Him, who alone is perfect, God; he commends the ecclesiastical power: or certainly through a man, to whom that eternal Wisdom had granted to draw that very thing from that perennial fount and the deepest gulf of the Divinity, and to communicate it with men. Again thus Peter began: Indeed the Catholic Church must be obeyed, and its sacrosanct ordinances and decrees especially feared. The Supreme

Pontiff, he added, and the whole body of the Roman Church, have and can exercise that authority and power formerly left to it by Christ; but of Bishops and Prelates, although we sometimes behold their life and manners by no means directed and exactly led to the right norm of living; yet not therefore is the authority conferred on them void and vain. He reproached besides all those promising and binding themselves of their own accord by oath to follow voluntary poverty from the Gospel; he reproaches the transgressors of poverty, but afterward, all duty and fear put behind, not standing by their promises. With dire and accursed words he fixed those, who in themselves and in temporary things constitute all the defenses of life, rather than in Christ the Lord, on whom alone they ought to rely, and to whom alone to adhere altogether. Woe! woe! most sorrowfully he imprecated upon the rich, refusing to do kindly to the needy and poor. Penitence then (lest I make it too long) with the highest praises he raised to the stars: but above all that effort must be given to breaking the noxious appetites, repudiating pleasures, he praises penitence. and overcoming the passions, and finally the spirit of mortification, as they call it, must be most loved. To these things he added, that the demon is wont to mock those, and to make light of their endeavors, who in the name of penitence rage against their own body, and demand dire punishments from their very selves; while meanwhile, with no one ruling their zeals, they cleave to the mire of deadly fault; nor thence, by which one thing the same demon vehemently rejoices, do they suffer themselves to be drawn out. About to say more after three days, Therefore war must especially be waged with vices; then indeed an exceptional effort must be put, both for procuring an excellent furniture of virtues for oneself, and at once for entering into grace with God. But lastly about to make an end of speaking Peter; Know, said he, Joachim son, that this is altogether the will of God; that after the interposed space of three days, I should use a new kind of speaking, by which I should manifest the crimes of certain men; and make these openly, that most present remedies may be applied to the wounds of their souls. Wherefore there will not be lacking some of the Monks, who say repeatedly, that I am affected by an error of mind and speak alien things: because, since they cannot grasp what I say, they will attempt to carp at it.

CHAP. II

[71] he wishes also S. John Columbinus to be present, I therefore wish thee and Columbinus, as soon as he will be at Siena, to be with me, where no one in the space of five days will be an impediment to you, that you may not be permitted safely to tarry here; about to interpret to each of you at leisure all things, which you shall inquire of me. To which Columbinus also I command to be communicated especially, the things which at present I have thought should be disclosed to thee; whom, although he meditates going to the strait, I am not ignorant will however shortly come to his native city: otherwise I do not doubt, but that if he undergo the hazard of a journey of this kind, he would fulfill his last day bound by the fault of deadly fault. But I most propensely pray Christ the Lord, that he fall not into this evil; and I now feel that my prayer (such is God's highest clemency) has been poured forth not in vain. To him therefore soon returned, all things in order, as I have said, I would have thee report; to which that he may have the more faith, all the thoughts and senses of his mind, just as thou hast received from me, I likewise wish thee to lay open; and concerning his wife Blasia Certana indicate what it has pleased to lay open, and together with me, as I have commanded, you both will be; and in this manner Peter's speech at present was exhausted. * Meanwhile since nothing was prior or older to Joachim, than to exhaust Peter's commands; the province handed to him, indeed worthy of heavenly merits, he reckoned must be straightway undertaken. And yet to him meditating to set about the matter this one care especially cooked him, because he had then nothing certain concerning Columbinus's return; although from the words of the blessed Father he was in the greatest expectation, that he would shortly return to his native city; that what he had received from Peter, he might soon communicate also with him. Cast therefore into this solicitude Joachim, by this especial reasoning escaped free from it. There had assembled after the agreed space of three days with Peter, whom then he foretells will soon be present. together with Joachim and the other Fathers of the house, some men exceptionally pious, for the sake of agitating a spiritual assembly; when suddenly Peter turned to the Plebanus of the church of Marmoraria, of whom we have made mention above; Proceed, on, proceed, said he, together with me to mingle conversations concerning divine things; for before it shall have been finished, John Columbinus sitting on a horse will be present to us. Which when Joachim and the rest who stood by heard, they thought it scarcely credible at all, themselves then reckoning with themselves that Columbinus during those days especially was tarrying at his farms near the Castle of S. John at the Asso river, eighteen miles from the city of Siena; nor was the day at present so far advanced, that he could conveniently have measured out that long journey. What more? Behold for thee, while they were speaking, that the outcome should answer to the presentiment, unexpectedly to the doors of the convent it was brought, that Columbinus, carried by a horse, was present. Whom when they behold dismounted from it, they are at once filled with amazement and joy: and to them inquiring of him, in what manner he had so timely accomplished so great a journey: I, said he, cannot sufficiently reckon out, in what manner indeed it was done by me, that, no cause urging, I rode a great part of the night with the swiftest gait: which it is now plainly a long time since such a thing ever happened to me. The assembly then dismissed, Peter says to Columbinus: I wish thee to meet Joachim, about to hear what I commanded to be communicated with thee.

ANNOTATA.

CHAPTER VIII.

Peter enjoys the converse of the Heavenly ones, and sees the hidden thoughts of men.

[72] The Fathers relate to John Columbinus that songs were heard in Peter's cell Among these things the Fathers related to Columbinus himself, how Peter had divinely foreknown his coming; that he was decorated with wondrous gifts of the holy Spirit, and exceptionally adorned with all virtue and sanctity. Of which thing this could then most recently be an illustrious argument, that a few days before from the door of his little cell they had repeatedly heard day and night most sweet voices and songs: where when for some time they had stuck listening with most eager ears, at length (such is the lust of mortals to know hidden things) the door being pushed open, bursting into the chamber, they found no one with Peter alone excepted: whose countenance they beheld suffused with so divine a light, that with the most pleasant form of face it seemed to display a certain Angelic majesty: thus, suffused with heavenly light; that like Moses from the consort of God that divine splendor from his face sent most pleasing rays. Whom hedged about by so many divine defenses one of the Fathers, a man excelling in virtue, having beheld; straightway vehemently thunderstruck by the novelty of the thing, burst into these voices: I would choose, Thou God knowest, now now still drawing breath, to be buried in the same place, where Peter, having now performed his fate, should be interred, provided it were certain to me that my spirit would fly thither whither his. O Man already tasting heavenly delights, still dwelling among mortals! O Man, I say, full of God! who, although with all art and endeavor thou didst strive to conceal thyself and thy things, yet thy endeavors had nevertheless sometimes of necessity to be rendered to this very thing vain; because this especially sanctity has of itself, that the more it is concealed, the more widely, carried beyond the mouths of mortals, it shines forth. But let us pursue what was begun. to him Joachim indicates what he had heard from the Saint Joachim therefore was so greatly delighted and rejoiced by Columbinus's unexpected coming, that he did not reckon it should be deferred longer, that by the occasion he might soon set about to perform Peter's commands. Therefore when both had betaken themselves to their native city, he lays open to Columbinus all things in order, as he had received from Peter; namely concerning the thought of going to the sea undertaken, he made words to him seriously; and likewise concerning his wife, which he himself had in commands; and what he was agitating in mind concerning the farm to be bought he laid open; and other things other men's secret, known and explored only to him alone he indicated and detected. And when Columbinus noticed all the recesses of his breast and the counsels of his mind to be laid bare to him, the secrets of his heart: he stood fixed in amazement; because it seemed to surpass the grasp of men in all parts to him, and Peter himself, as a man more august than the human form, he thought to be looked up to by him more and more on each single day; because he attributed so much to his sanctity, that nothing was doubtful to him, but that God through him, as formerly through other His most dear servants, effected utterly arduous and wondrous things upon the human race. But meanwhile we, added Columbinus, will go, and at once will see, what things in the Charterhouse the blessed Father foretold would come to pass; while nothing of business detains thee Joachim, that thou shouldst the less perform the rest of Peter's commands diligently according to place and time.

[73] These things being thus settled Joachim went to Andrew, by surname Taurus, a man of the chief nobility, and during that time at once Governor and ^a Rector of the hospital of B. Mary at the Steps, of which mention has already been frequently made; and him comprehended by office, first he addresses gravely in this manner: and in Peter's name accuses the Rector of the hospital, What (a plague!) reasoning, my Lord, has impelled thee, that thou shouldst institute thy life otherwise, than the reasoning of office and Christian piety exacts of thee? Is this the kind of living, which the government of the place demands? Knowest thou not, that this house is that one with us, first in antiquity, most august in religion, and most celebrated in beneficence for relieving the needy? Does it escape thee, that it was received into the tutelage and patronage of Christ the Parent? Which all things if they are ascertained and explored to thee, as plainly they are most of all; why dost thou neglect the illustrious occasion of meriting God and His unsullied Mother, not to say men themselves, by so many merits, and so many obediences at once of piety and duty? These things not I, my Lord, but through me to thee to be announced Peter the Carthusian commands by the command of God. What a man, and endowed with what sanctity, is established among all. He through Christ Jesus, and through the salvation of thy soul, and at once the dignity and advantage of the place, asks thee, that, the old luxury being chastised, thou wilt put on more right manners; and humble and subject thyself to almighty God. That thou mayest be able to do this the more easily and gladly, he sets a form for thee, namely of those things which must be performed by thee. Since if thou shalt induce thy mind to obey his commands, unless he correct himself he will die within three months. he promises that not only thou wilt bring back the praises of duty and religion, but also wilt enter into great grace with God: but if (which God avert) he foretells death to thee within the space of three months, and wretchedly threatens it. But the words were cast into the wind. For Andrew indeed

not abhorring from the ferocity and wantonness of the bull (whence also his family had its surname-insignia), and spurning both the salutary admonitions and prayers of the blessed Man, and bearing immoderate spirits with a fierce mouth, adverse health within the time predefined for him so prostrated him, that he paid the penalties of his rash wantonness by his very destruction. But let us come to another matter.

[74] Peter had foreseen that the Abbess, as they call her, of the convent of holy Martha, Again through Joachim Peter foretells, would utterly withdraw faith both from him and likewise from those things, which he had very often commanded to be announced to her unto the glory of God and the salvation of souls. For breaking therefore the obstinacy of this woman, to Joachim on the very day on which he held that divine speech with him, he thus says: Although thou hearest, son, that the Abbess of the Nuns of holy Martha has faith in me in all things, know that constancy in her purpose will be lacking to her: but when thou shalt behold the woman cast down from her sentence and degree, utterly so that no trace of her former faith in me and strength of mind appears in her; then I would have thee straightway meet her, and announce in my words, that, unless she be excellently constant to herself in her former sentence, she will be seized within a month with pains of head and sides most sharply. Nor did the blessed Man sing vain things. For when the same sacred woman was affected toward Peter with a wonderful zeal of mind, and attributed to him most of all; it happened, that, depraved by the wicked counsels of certain persons, she put off all faith and cast away all the piety, with which she seemed to be affected toward the blessed Father on account of his notable sanctity. As soon as this came to Joachim's ears, to the Abbess making light of his admonitions, pitying the woman's madness, he straightway flies to her, and sets forth to her the commands which he had from Peter; and at once exhorts her, to see again and again what she does, and to beware lest by mad counsel she prefer the empty speeches of men and little women to the salutary precepts and pious admonitions of the servants of God; but otherwise to hold it most persuaded that she will be seized by that double evil. These things to the woman hearing seemed so incredible, that in mockery she soon raised guffaws; then to make light of the messenger's words, and at the end utterly to deny them. But the month had not yet passed, when the gibe cost her dear. Since, as Peter had foretold her, the impending pains; the most savage pains of head and sides so seize her and so far torture her, that she remembered she had never suffered anything more bitter in her life; although she strove with the highest effort, as far as could be done by her, struck especially with inward religion, to suppress those very pains. But it was divinely brought about, willing or unwilling, that this should be sufficiently divulged and ascertained to very many.

[75] At Siena there was Brother Francis Guastellonus of the Order of Minorites, a man noble by family, and to a certain Minorite his death after 3 months: but far nobler by the highest probity, life, and most candid manners; to whom when our Peter, Christ the Lord revealing, had presensed that a perennial and unfading crown in heaven, on account of the very many labors which he had drained out in cultivating the Lord's vineyard, was prepared; through the go-between Joachim he had commanded to be announced to him, that he should prepare himself to undergo death piously and holily; the holy Man not doubting, that he would depart from life after the interposed space of three months and pass to the heavenly realms. By which message indeed thou wouldst scarcely believe, with what joy Francis was anointed, so that he could by no means temper himself, but that he should openly disclose the whole matter, as it was, to the Custodian of the convent and the other Franciscan companions; that the presentiment of our Peter might have as many eyewitnesses, as the tried religion and Christian piety made worthy, living under the same roof, to whom faith should be given in all things. Therefore Francis within the established time, the Sacred things, which pertain to expiating the soul, being at leisure duly procured; lest anything for departing piously should be lost, in the crown of the Brothers, glad and rejoicing with the sure hope of eternal felicity, departed to enjoy it.

[79] Among those, who pursued our Peter with a certain special veneration, likewise the mother of Joachim himself had been the parent of the same Joachim, an exceptionally pious and honored woman, and indeed with the best right: since well conscious to herself, how much she was bound to make of Peter; because by him, with God the most clement Maker of heaven and earth, as author and intercessor, she had received great and singular gifts and benefits from God. But no greater benefit, in my opinion at least, stood to her, or appeared adorned with a more pleasing gift, as they relate, than to behold the same woman kindled with the zeal of following Evangelical perfection, and, all her goods and fortunes being sold off, and the price bestowed in the grace of Christ the Lord, to undergo the ministries of the sick and wretched, to render to them the offices of service, which sometimes are wont to be exacted of the lowest maidservant: and herself afterward needy and a hired laborer, by the wage of her labor and hand (only that little gain being reserved to her from her handiworks, which was enough for sustaining life most hardly) to help the destitute and to insist on prayers day and night. Concerning the death therefore of this woman the blessed Father, which he had foreseen would be at hand very soon, reckoning that Joachim, no degenerate son of his parent, should be made more certain by him, spoke with him especially in this manner, when he made words concerning that divine vision: This one thing lastly, son, I judge must be inculcated to thee, and thou must be admonished, namely, that moderately and courteously, as is fitting, soon to die thou bear thyself toward thy mother; because for a short time indeed I know she will be with thee, about to migrate to the heavenly fatherland. But solicitous myself concerning her eternal salvation, I would have thee announce to her and in my words command, that she delay no longer, to wash out by Confession that fault of such a kind, which in these recent days she has contracted. So long Peter was wont to exact this task of her, as soon as by that mind of his, suffused with divine light, he knew that she had sinned in something, he admonishes concerning some sin to be confessed: as long as he was among the living: that namely, partly by salutary detestation of the lapse, partly by sacred confession purged from all stain of sin, she might at length by a happy departure glad obtain heaven. Nor was the exhortation plainly applied in vain. For the most chaste matron, admonished by a gentle chastisement, straightway did not cease by the sacred zeals of religion to expiate whatever she had transgressed, thanks being given to Peter through her son.

[77] But indeed concerning this woman we shall speak elsewhere: it is in this place especially that we too should follow Joachim, pursuing the rest of Peter's commands, and that so sparingly, lest I seem to bring more weariness than pleasure to the reader: for if I should wish to go through singly, the things which he did and performed in caring for the blessed Father's commands within his native seat, I shall assuredly be lengthy; therefore I will apply a measure in this matter, and shall say, that not without cause he undertook this province of deserving well of God and of men in those bitter times, in which in his native city that deadly pest of civil discords, proceeding both from squalid lust of gain, and from unbridled lust of ruling, was dominant. Since during those times especially the hatred of citizens (which is wont always to be headlong toward mutual ruin and unbridled and incautious toward the protection of public liberty) so made the citizens themselves discordant and hostile among themselves; from civil war that it stirred up a war among allies and friends, among kinsmen and relatives, mournful and lasting; and at one and the same time they would open the gate to a foreign enemy. Hence everywhere mad assaults and the bloody seditions of the populace grew strong: hence turbulent commotions and sudden changes of Magistrates arose: hence betrayals: hence the most foul oppugnations of parties, and many other things of the kind, which can scarcely be commemorated without tears, proceeded. But as soon as Joachim sets about to attack the heads of factions and parties, for blunting whose darts he had special commands from Peter; inasmuch as the blessed Man had beheld them pay atrocious punishments among the infernal regions, who had given effort in their lifetime to fostering dissensions of this kind; straightway thou wouldst see some, ferocity laid aside, return into the good grace of those, he brings back many to peace: with whom they were waging immortal enmities; others, their wantonness broken, induce their mind to reconciliation, and, right hands joined, enter into a treaty of peace for all time; very many stir themselves from the deadly lethargy of crimes, and betake themselves to good fruit and soundness of mind. But very many at the very meeting of Joachim, at the feet of the Priests, with great detestation of their misdeeds, straightway cast themselves down for the sake of confessing, and set about better counsels, and undergo a new discipline of living.

[78] But to others the same Joachim concerning justice, temperance, he leads others away from other vices, and submission of mind seriously to enjoin: to others to inculcate that ill-gotten things must be restored, that injuries must be condoned, lusts spurned, harlots left, feuds settled to others: to others indeed other things, now amicably and courteously according to Peter's prescription, now gravely and severely to announce. This man, captured by love of virtue, that he might contain himself in faith and duty, most amicably to exhort; to that one, wavering in the purpose undertaken of serving God, lest he return to his nature on account of the weakness of faith, to add courage and to promise beatitude and heavenly felicity: others (who although they seemed to apply themselves to the zeals of Christian piety with great praise, yet, infatuated by the perverse persuasion of kinsmen and relatives, fostered domestic commotions and civil dissensions) Joachim approached, and them, preoccupied by office, asks from Peter's words, and exhorts as amicably as possible, that they cast away so dangerous a care and see, lest while they intemperately give to flesh and blood what, for the cause of public safety, ought to be given to the common utility, they ruin themselves and at once irritate God against themselves rather than conciliate Him, since great piety toward one's own, is impiety toward God. But to others, who refractory often spurn conscience and the Godhead, unless they at length at some time resolve to be wise, troubles, calamities, and finally the sword of divine justice from the command of the same blessed Father he did not hesitate to threaten. To whose sayings indeed, that they might have the greater faith, more freely to unlock many secrets of their breast, and to lay open the senses of their mind, just as it had been commanded him; that, sprinkled at least with a certain blush, if moved by a less recent bite of mind, they might be recalled from madness.

[79] others from sorceries Nor indeed in giving commands to his Joachim did Peter leave out the conjuring-tricks of the cunning, and passed over the poisonings and bewitchments of witches and hags; nay kindled with the zeal of God by which he was wonderfully eaten away, among other things he commanded him, that, if by no reasoning he could dissolve and utterly overthrow so depraved and execrable a wickedness of so wicked a worship and the diabolical arts, he should at least sharply convict it; now by exhorting and admonishing, now indeed by detesting them, and announcing the heavenly wraths especially intended against those, who gave effort to nefarious bewitchments of this kind, unless they abstained from them. Nor indeed that in vain. Since to the other evils, which during that time especially at Siena, as we have just said, daily grew, this most execrable of all had been added, that very many gave more faith

very often to these maleficent mockeries, than to the sacrosanct mysteries of the divine law: so that with ruined men lying and fables with truth, and the arts of demons at once and of men with right faith almost on equal terms seemed to contend. These things it has pleased to recount, that we may more clearly behold the singular merits of our Peter toward his most dear native country. But why should I say toward his native country, since he had embraced in mind the salvation not of one or another city, but of provinces and kingdoms? Would that Joachim had committed to writing, what he did at Rome, and what he then did at Naples with ^b Queen Joanna; what he did then with the Supreme Pontiff of the whole Roman Church, he also profits various kingdoms and Princes: tarrying at Avignon during those days together with the sacred Senate of the purpled Fathers; what he soon did with John of Gaul, and thence with Edward of Britain, the Kings, to whom dissenting atrociously among themselves and waging from time to time most grievous wars ^c, Peter sent Joachim his Vicar, that, their wills being reconciled, he should treat concerning a treaty of peace by the command of almighty God. Indeed by the illustrious proclamation of the very Saviour of the human race and God, and our Lord, and indeed by a plainly divine testimony, thou wouldst say together with me, that our Peter, like another Moses, on earth stood with God for the salvation of all mortals; while by prayers and tears, and other zeals of piety of the kind toward the living, he rendered Christ Himself, hostile to men, placated.

[80] whence it is clear how not useless to the commonwealth are solitary Monks. Wherefore here especially I would wish those to apply their minds and intentions, who not less ineptly than rashly do not fear to speak against, namely that Monks, dwelling within the sacred enclosures, are of no fruit, and bring nothing of utility and advantage to the Christian cause; but rather, as a vain weight upon the earth, sleep the sleep of Endymion ^d. These indeed, willing or unwilling, of necessity must confess that they utterly hallucinate, provided they should set before their eyes among other and other exceptional men zealous of the Monastic life, our Peter and his illustriously performed deeds, to be inspected. For if he, never emerged from the shadows, stirred up such great motions of minds; what, I ask thee, would he have done if placed in the sun, in the field, or in the battle-line, or had come forth into the arena? Therefore learn even at length thou, who art infected with the corruption of rashness of this kind, how greatly for the Christian commonwealth the prayers and frequent tears of one man dear to God, whether dwelling in solitude, or passing a chaste leisure within the cloisters or the little cell of the Monks, he obtains the salvation of mortals: can avail toward obtaining from God the salvation of mortals. For indeed I would say that these bring far more abundant utility to the world, than if they tarried amid the wicked entanglements and perturbations of this age. For then their mind is made purer for contemplating God with the pure gaze of the mind, when, disturbed by no cares of fluid things, and tossed by no desires of the age or waves of wicked lust, they so adhere to the immortal God, that they are made one spirit with Him; and so join themselves with Him, that with ardent prayers they drive away from the world huge evils, and many calamities, and troubles, and obtain for it so many benefits and gifts at once. Of which things, although most illustrious examples are at hand for us, and we have illustrious testimonies in the sacred letters, as for instance concerning the force and virtue of the prayers of Moses, Elijah, Elisha, and Daniel, and the rest of the Saints and old Fathers, that I may pass over the more recent in silence: and this place seems in some manner to admonish us, that we should by no means pass over all things altogether, for blunting especially the impudence of detractors; yet because we did not at the beginning set about to weave an apology, but it was our counsel to hand down Peter's life to the monuments of letters as best we could, those things therefore at present we let pass, and to Peter himself, lest thou say we stray from our purpose, we return; especially since it is a mind to pursue Joachim also, performing his office, elsewhere.

ANNOTATA.

CHAPTER IX.

For the salvation of a friend Peter suffers dire things for 60 hours: a domestic sedition, stirred for the sake of preserving his body, he knows being absent.

CHAP. III

[81] While Joachim outside according to place and time cares for Peter's commands diligently, meanwhile the blessed Man himself at home, wholly kindled with the most ardent flames of charity, correcting the errors of the Brothers, suffered no time to pass void of pious zeals, but that for the salvation of souls day and night he poured forth bloody rains of tears; and the more, the more certainly he had known the horrendous punishments of the damned among the infernal regions. Hence it was that, anxious concerning the salvation of certain Monks, he began within the time established by him, by certain unarranged speeches and recondite circuitous turns of words during speaking, now to exhort them, now even to rebuke. But when he noticed that he profited nothing at all by these arts, he soon applied his mind to another kind of speaking: namely that he should detect to them the faults of conscience, and divinely lay open the hiding-places of the mind; that namely from a loose discipline, suffused with a certain blush of salutary shame, they might at once return to duty, at once also, their manners changed for the better, persist in the chaste fear of God up to the very end. But as soon as they hear these things (such are the dispositions of mortals prone to rash judging, when they notice their affair to be treated by a preposterous counsel, as they think) some say Peter has gone out of his own power, others that he labors with a frenzy, he suffers their various judgments: others that he is mocked by an evil demon, others to interpret his words otherwise, namely that he, agitated by the divine Spirit, utters these things, and that these things are done against them by the will of God. Nevertheless the Monks dissenting among themselves with various speeches, as soon as they descended into themselves (what does patience and the splendor of virtues sometimes not bend even iron breasts?) soon to fall down at Peter's feet, and broken by his exceptional gentleness to seek pardon from him, to beg a blessing, and likewise to promise that they would be in their duty in the future; even against their will openly confessing the wonderful sanctity of the blessed Man and the manner of his life perfect in all respects. Nevertheless the blessed Man, partaker of the divine will, more and more macerates himself, and renews prayers, and occupies himself wholly with the keenest zeal in placating God: that namely he might restrain the hands and darts of divine anger from all, that he might deprecate the horrible punishments long since owed to the crimes of the world: but also (which is by far the greatest fruit of charity) for bearing and enduring all things for the cause of God and of his neighbors he was the more vehemently kindled, the more he discerned the time now to draw near, in which like a most brave warrior he should fight the good fight, and for the glory of Christ and the salvation of souls consummate the course of his life.

[82] Then especially having recollected, that when he was absorbed into that most splendid abyss of the Divine immensity, for the expiation of a friend, in which are hidden all the treasures of the wisdom and knowledge of the divinity; he had beheld a friendly man then still dwelling among men, liable to most atrocious punishments: for whom when with the most ardent prayers he prayed pardon with God, he heard from the mouth of Truth itself, that it was altogether established, that satisfaction must be made to Divine justice: namely that so many torments must be tolerated by him, as his sins demanded to be washed away. Therefore Peter, having pitied with plainly inmost senses the state of his friend, reports the whole matter in order to his Joachim. Which when he heard, straightway he himself also touched with the man's mercy, most zealously adjures and beseeches the blessed Man, that he hold the friend commended by him, and by his prayers with God guard and fortify him. To these things soon Peter: Christ the Lord wishes, said he, sixty whole hours, in the space of sixty hours, for the expiation of his soul, punishments, like the tortures of the infernal regions, to be sustained. If anyone should take this upon himself, indeed the man would be turned to God with great contrition of heart, and salutary detestation of his crimes, and would have very much knowledge of God and of his own salvation: which I would have held by thee, son, for a greater miracle indeed, than if thou shouldst behold any of mortals now departed from life recalled to the vital airs. But indeed to Joachim asking of him, Whether he would wish for the friend's cause to undergo a hazard of this kind? He spoke that, seized by great fear and trembling of mind, because the matter itself seemed not only to him difficult to do, but also altogether horrible to tell. I would have thee know, answered Peter, that I desire nothing as gladly: nay even hold this, son, that I have now undertaken the same punishments to be endured: and from this hour (announcing a fixed time of suffering) what of punishments or tortures I sustain, it will easily be able to be noticed. prepared to bear the punishments of the infernal regions, And when the time divinely prefixed for bringing aid to that most afflicted soul had now arrived; the blessed Father did not hesitate for him bravely to undergo those most bitter punishments by the divine compact.

[83] 6 days before his death And so six days before he exchanged life for death, fortified by faith, alert in mind, conscious of the divine promise, against the incursions and assaults of the whole pit, he put on arms, namely the most ardent prayers; and relying more on mercy, than terrified by divine justice, he descended into the arena to fight. He fell down straightway cruelly struggled with; and like a corpse cast on the ground he lies pitiably. He becomes suddenly livid, these he undertakes: his strength languishes, a bloodless color is discerned in him, his head appears hollow with dire leanness and deformed, his eyes shut inward into their sockets, and his temples are seen depressed with the deepest hollows, and from his spine almost bare hangs his dry breast. His legs could not be moved from the ground, his hands could not be lifted to heaven. What more? He came to such a point of miseries, by the abundance of torments and punishments, that no one could even touch the nails of his feet, but that he would tremble all over atrociously, and so sharply gnash with his teeth, that they seemed to be broken. The voice alone only had been left him, which could be sent only by truncated and almost half-dead utterances, he panting the more grievously; although there were not lacking some of the Monks, who said that Peter at that time was wholly failed in voice. But that these were utterly mistaken, we are eyewitnesses, say our Authors, namely Columbinus and Nicholas, with whom up to the very end he communicated what it pleased. A sad spectacle indeed and mournful, to behold a most innocent man, not only dead

before death, or before burial already buried, but also dying not able to die. Who then, even having a stony breast, would not weep? Who, cut even from flint, would not grieve, contemplating the blessed Man undone with grief? When the Fathers of the convent beheld him lying on a sack, stuffed with straw after the Carthusian manner, most wretchedly damned; vehemently thunderstruck by the novelty of the thing, inasmuch as ignorant of the mystery, they stood plainly fixed in amazement; and contemplating with mind and eyes his most dire torments, they thought him to be most fiercely struck and harassed by demons. But indeed Joachim, Columbinus, and Nicholas, silently considering the matter with huge religion, and at once beholding the common parent cruelly vexed, were vehemently anguished by this one especial reasoning, that no remedies were at hand for them for soothing the tortures of the blessed Man. But although by no means ignorant of the causes of that bitterness, yet they were not willing to be wanting to themselves, that they should the less sit by the blessed Man so long, until they should behold his end. And this was in Peter the horrendous face of his affairs.

[84] then restored to himself, O Man most boiling with the desire of his neighbors and the glory of God! O invincible, Peter, strength of thy mind! Whom the greatness of atrocity, the savagery of the most dire torments, the horror of tortures, the fear and hesitation of mind, could not, I do not say contain, but not even in any part restrain; but that thou shouldst plunge thyself wholly into the waves and billows of the most bitter punishments. Of which most ardent charity's glorious deed, lest there be any place of doubting with the readers, the rest must be pursued by us, which then followed from it. Peter therefore when he had so lain the whole space of sixty hours tortured in a pitiable manner, at length returned to himself. And behold for thee a new face of his affairs. Since with broken voices to breathe again, to lift as it were revived eyes serene to heaven, to spread his arms, to raise his suppliant hands to the stars, he enjoys heavenly joy: and to loose his tongue little by little into the praises and thanks of the Lord; and finally his pristine soundness and comeliness, although by nature he was of weak strength, to resume he began: suffused namely with so great a heavenly pleasure, that he seemed to himself to exult among the choirs of Angels: thus, that silently he exclaimed, Draw me after thee, I will run in the odor of thy unguents, and other things like these. Indeed nothing in this place ought to seem a wonder, if our blessed Peter, having executed the will of God for the expiation of a friend, by which we are bidden to love our neighbors, should liquefy with so great sweetness of spirit, that he now now perceived with his eyes and mind those heavenly and everlasting joys, and the things which with poured-out wailing full of sweetness he assiduously gaped after; especially since there was nothing, which he would not attempt and effect, for procuring the salvation of souls.

[85] and from his death the friend is amended: Meanwhile of the man purged and well expiated in soul this was no obscure argument, that the singular indulgence of the propitiated Godhead toward him clearly appeared. For a wondrous thing! Soon after Peter's death, which happened three days after, with great and sharp grief stung, so great a contrition of mind concerning himself and his crimes began, that, having detested from his soul the manner and counsels of his former life, for several days angry with himself, in squalor and mourning, almost unsouled with grief he lay. But thence vivified by a salutary meditation of his very self, he felt himself so sweetly affected toward God, that it could scarcely be expressed in words; himself openly indicating, that he experienced certain great and unusual things in himself, which he confessed he had never before experienced; and which likewise he denied he could in any way unfold in speech. Which contrition of heart indeed then followed a certain admirable knowledge and skill of God and of heavenly things. For when the special light of divine grace had shone upon his mind during those days, he more clearly received in mind new and likewise certain divine charisms imparted to himself; of which grace so notable a gift, he ascribed to Peter alone after God: since to so great a man's exceptional sanctity no one could attribute as sure a testimony, as Columbinus testifies, as he, although he had seen Peter only once. By which matter, both in a man of this kind and in others, it was sufficiently and evidently established, that our blessed Father had excellently performed, what in the recent preceding days he had indicated to Joachim, as several others. namely that he would be more profitable to mortals after his death, than on earth while he cultivated life: that is that almighty God would not only work miracles, and at once confer heavenly gifts and benefits externally upon those, who had faith in him; but also internally bring wonderful lights of divine grace through him into pious minds, provided they resolved in their souls to pass life piously and holily. Nor did it deceive faith: since, the same Columbinus being witness, there were not lacking those who frankly confessed, that after the holy Man's death many other illustrious things happened divinely, which more and more declared his exceptional sanctity, especially toward those, who had nothing or little faith in his religion, while he was among the living.

CHAP. IV.

[85] After these things it came to the ears of the Fathers of the convent, Peter by the admirable providence of God again lying ill, [The Fathers understanding, that it is treated concerning Peter's body to be carried off,] and hastening to the last things, that Joachim, Columbinus, and Nicholas Vincentus, a sudden band of citizens being made, were agitating, concerning Peter's body itself, as soon as he should breathe out his soul, to carry it within the walls of his most dear native country; no doubt reckoning that the sacred spoils of so great a man would be a great defense to themselves, their dwellings, fortunes, and finally to the whole city. By which sad announcement struck the Fathers turn all their zeal and thought, to exploring the matter cautiously and dissemblingly. Which when done, and that ascertained which the matter was; behold for thee suddenly through the whole convent secret whispers, behold mutterings and clandestine conversations from time to time, every one of them indeed most unjustly suffering that deed. Therefore the Fathers not ignorant that danger underlay in delay, and at once reckoning that by their very dissimulation Joachim's illiberal endeavor would be corroborated, all assemble into the hall of the monastery, that they may resolve among themselves what must be deliberated concerning that matter, the Converse Brothers and the servants of the house being first admitted to them (but we call Converse Brothers, they go off into diverse opinions; those who, not initiated in the sacred orders, are exercised in domestic work with us). There by asking the opinions it was long and much contended. For the Fathers for a great part favored quiet, for which from the discipline of the Order it must be consulted, they affirmed: then openly to exhort, that it must be seen again and again, lest while we kindle for ourselves the hatred of one or another man, we undergo the dangerous hazard of the envy of the whole most renowned city, and cast our common affair into open peril. For indeed if we should think Joachim's counsel must be weighed by us in an even balance, it must be discerned clearer than light, let us confess, that it is full of piety, others consenting that it must be permitted to another, full of religion, full finally of the dignity of the whole Order alike and of the convent. For what else do they contend, than that more honorably according to the man's dignity the clod of his body be claimed and laid? Which since it is not permitted to be done here by us, following the ancient simplicity of our Fathers; what, I ask, is the cause, that we should ill and grievously bear, that others should take care that this very thing be performed in another place? Others mingling counsel with prayers, now to beseech, that nothing of offense, concerning such and so great a matter, by a dishonest deed or unarranged gesture or word, be afforded to the zealous of the right. We all, set forth to all for the example and signification of solid virtue and religion within the sacred peristyles. Since, if any evil thence proceeds through us, from which nothing but good for propagating the glory of God, and illustrating His clemency toward pious men, would be elicited; what in the other matters (which are human vicissitudes), which regard retaining the most pure honor and duty of religion, rather than that it must be impeded with scandal; do we think must be hoped? To these things if Joachim, as the author of this conspiracy, must be punished; punishment enough will be for him, to prohibit him not only from the inner intercourse, but also from all entrance and approach to Peter: which I think must be done with such gentleness and dexterity, that nothing may appear prior to us in the body of our most loving Brother, to be perpetually preserved with us, when he shall have migrated from this life; than that all, together with the esteem of our name, may understand that peace and mutual consent of good were oldest to us.

[87] Others on the contrary, to affirm it unworthy both of the dignity of the convent and the glory of the Order, if to the sense of one man, stirred up under the appearance of piety toward Peter, they should suffer so great a loss to be made. Do you hold in memory, they add, Fathers, that this man was formerly admitted into a part of the intercourse of our most dear Brother, others saying it must be guarded against in any way whatsoever. and admitted within our dwellings by sufferance? Has he now taken to himself such great spirits, that for the fame and glory of religion, to be collected for himself among the vulgar, he repays our zeals of kindness toward him by so unjust a signification of his dealing? Do we wait, until, a band of citizens or populace being made, he drive us to a man from the convent? and beholding the body of our most sweet Brother snatched from us by force, ought we, free and secure of all care, to sleep on either ear? That a rising flame, even by a scant stream at first, then grown and raging, is not suppressed and extinguished except by ruin, is most thoroughly ascertained. Therefore I reckon that the nascent evil must be met according to the matter, according to the place, according to dignity and prudence. Since not undeservedly (and who does not now presume this in mind?) a pious posterity could summon us for the crime of an ungrateful mind, and call us void of charity toward Peter; if by the highest dissimulation of leisure, we should suffer so huge a disgrace to be branded both on our whole Order, and at once on the convent; since it was rather fitting that we pour out our blood and our very life, than, repelled by fear, most basely receive this notable mark. Are sarcophagi or honorary cenotaphs lacking to us, in which according to honesty, if it were permitted by our institute, his body could be laid? Are cemeteries wanting to us, in which according to the sacrosanct ordinances of the Pontiffs and holy Fathers, the bodies of Monks must be buried? But no, believe me affirming, no, I say, more pleasing gift of piety or obedience could we impart to our Confrere, than that we should endeavor to bring him to the line, and to fashion his most chaste virtues in our very selves according to our strength. whose opinion prevailing, By these and other things said to that effect, at length from the dignity and faith of the Carthusian name the Fathers resolve, that Peter's body must be guarded even unto the peril of esteem and life: reckoning it utterly unworthy, that he should be kept in others' dwellings, with however great veneration, whom thirty-three whole years within domestic walls they had most dearly nourished. But there were not lacking those who asserted that the whole matter ought to be known from Joachim himself, lest, the affair being even then entire, they should rashly undertake something to be perpetrated.

[88] By a tumultuary consent therefore they send those, who should summon him, tarrying at that time with Peter together with Columbinus and Nicholas; and the summoned man before them they insist on pressing with an impudent interrogation,

and ask of him, why he had dared to attempt so great a deed, increased namely by them with so many offices according to the time. To these things Joachim constantly enough to deny, Joachim is interrogated bitterly: and to wash away the objections diligently: that he had never thought to contrive any such thing; then whenever he had set about it, he had reckoned it a thing worth the trouble for himself, because a counsel of this kind had been undertaken for the cause of public safety. Whose abandoned audacity in speaking the Fathers having beheld, straightway reckoning the cabal most certain, are carried away with fury and anger; and (such are the breasts of mortals at some time propense to headlong action under the appearance of duty or honor) shouting hither and thither through the hall, they rouse and stir up tumults and furies; and a brawl with harshness of words having arisen, all crowded together they make an assault upon Joachim. Whom, when he saw bitterly minded against him, straightway with a present mind he burst into these voices: I do not indeed wonder, Fathers; nor from these things, which you so unjustly do against me, do I take any grief; nay even I think it goes excellently with me, to whom it has befallen that the cause of the common Father has fallen into so great envy of you: since this very thing in the Charterhouse would be, I remember to have received from the Father himself in these past days; and having confessed that these things were foretold to him, which Father likewise to have now divinely presensed, and announced to me that all things would come to pass, and that much sharper than before a dissension would be stirred among you, I have Columbinus as witness and Nicholas. But this one thing only bites me, that through these things, that I should the less sit by the Father giving up the soul, and render him the last offices of charity, which my piety toward him exacts of me, I am indeed sorrowfully prohibited. But go, it will not stand still through me, that his memory should the less perpetually stick fixed in my marrow, which indeed with every office of love and veneration, as long as I live, I will ever pursue. These things when the Fathers heard, full of wraths, more and more they are stirred by fury; and the things which (as it has been excellently said by Pope Leo the Great) were the cause of illumination, become to them suddenly the material of blindness: utterly so that nothing was nearer to being done, than that they should hurl themselves and even others into absurd errors. he is expelled from the Charterhouse. Since heaping quarrel upon quarrel, together with the Converse Brothers and the servants, they press Joachim alike with hand and with onset, and dragged by force to the doors of the convent, drove him from the roof, harshly received, as they relate, by the very doorkeepers. Then to Nicholas drunk with fury the Fathers turned, and having used the same harshness of words against him, likewise drove him from the doors: yet no harder injury was inflicted on him. But he, as a man equally noble by family and taught by the variety of misfortunes, as also Nicholas, reckoning that the fury and the time of the tumultuous Monks must be yielded to, swallowed so great a contumely with admirable dissimulation; just as if he already then relied on no doubtful hope that it would be, that he should in some way be dutifully present to the dying blessed Father.

CHAP. V

[89] Joachim and Nicholas being driven from the convent, and the Fathers even then altercating; John Columbinus, using the occasion from the matter and from the time, straightway ran out to Peter together with the convent's cook, and one of the Converse Brothers. To whom coming to him the blessed Father, They have ejected, said he, Joachim: but it matters nothing: explaining all things in order knowingly and arrangedly, just as though he himself had been present there. Which seemed the more wondrous, because Peter, shut in his inner chamber and fixed to his little bed, was so far from hearing the monstrous noises from his cell, that he could not even, especially since the rumors grew hot only in that part of the buildings, which was most remote from Peter. As soon as the Head of the convent and the rest of the Fathers, those Brothers relating, learned this, they are soon caught up into admiration; and pretexting uncertain causes, they attempt to clear themselves concerning the expulsion of Joachim and Nicholas. Then a short time interposed, to Columbinus, tarrying with Peter, the go-betweens again began to come. For the Fathers, their minds namely dissenting, and irritated by those suspicions, by which each was drawn diverse by his own sense; so utterly, that they seemed to pass that whole day (which is a huge evil of suspicions, especially if it brings the reprehension of crimes) restless. At length the summoned Columbinus is present: with various questionings they try the man's mind. Likewise it is attempted against Columbinus, But he, reckoning that which was, by a certain invincible pertinacity of mind as if persisting in his step, stands in mind; holding it certain and fixed to swallow first all difficulties, and to devour all repulses, rather than desert the blessed Father set on the extreme line of life, and now wrestling with death. By which firmness of Columbinus's mind very many of them more vehemently irritated, were agitated by a doubtful care in deliberating. At length, fear urging, they invade him with so stirred an onset, that, hands laid on him, they strove by force to drag him to the door of the monastery.

[90] but the sedition growing strong, And behold for thee a brawl in a moment fouler than before: which more and more growing strong, proceeded so far, that some, stirred by mad contumacy, began to run together through the hall, others to shout for arms, others indeed to fly to the bronze bell, as if to sound the alarm. Which as soon as Columbinus noticed, fearing the concourse of the people, straightway having powerfully struggled out of the hands of the Monks, he too flies thither to impede the matter. But it was divinely brought about, that, just as it is held in the sacred Letters, they groped like the blind a wall, and walked at noon as in the middle of the night; for so with uncertain step they were borne hither and thither, that the bell-rope, although it was before their eyes, they yet never found. Isa. 19, 10 Among these things, the other party of the altercators, made savage by anger and fear, raise a clamor; they press, they urge, that Columbinus must be utterly driven out from the dwellings. But indeed one of the Monks, having beheld the foul contentions, and at once, not without God's counsel, having pitied Columbinus's dignity, set himself as an honorary arbiter between the Fathers and Columbinus; he being led back to Peter it is somehow pacified. partly that it should be from him, that he be not driven from the house; partly also, that he might calm the Fathers' minds ulcerated against him, with what gentleness he could. Nor indeed in vain. Since the same Monk being author, and accompanied likewise by the same, Columbinus betook himself thence again into Peter's chamber. Where this thing worthy at once of admiration and of memory happened at that moment of time, that the blessed Father, soon turned to the Monk with cheerful countenance, began thus to speak with fortunate prayers: There is, son, why I should give thee the greatest thanks, and ascribe to thee especially as received, that Columbinus remains with us. May the Lord Jesus therefore according to His clemency recompense this thy benevolent zeal toward us. Which indeed as the same Columbinus heard, he stood like one thunderstruck, because neither had Peter seen the Monk; nor, since he was very far removed, could he have heard him. But now to me reckoning with my mind these contests and contentions of the Fathers it comes into my mind, that not without a certain nod of the heavenly Godhead they contended concerning Peter's body to be guarded with so great zeal and the keenest contention, both that the outcome should answer to the presentiment of the same Peter, and also that more clearly a long time after, as we shall explain in its place, his admirable innocence and bodily integrity might be established. Which that they may afterward be more clearly clear, to narrating the glorious death of the blessed Father I now turn my pen and speech.

CHAPTER X.

Peter's death and the visions and signs that followed it.

CHAP. VI

The dissensions of the Monks being somehow dispersed, Peter meanwhile, Before 4 friends standing by him the more he felt the supreme time at hand for himself, in which from the custody of the body to a certain other life, full and heaped with eternal goods, he should fly to enjoy; the more ardently toward God, through the most pleasant contemplation of His goodness, he was borne. But when on this very day, which was Friday, about the second hour of the night, with Columbinus, Nicholas, Vincentus, and a certain Hermit, whose name was Sanctus ^a, he had prolonged speech concerning divine things, suddenly exulting with joy, plainly anointed with an incredible ardor and sweetness of mind, suddenly it was divinely brought about, that he began to exult with such and so unusual alacrity, and to be offered so great a joy, as anyone's mind and thought could ever either grasp greatest, or any reasoning unfold: thus namely, that thou wouldst confess there was nothing of weakness or trouble to him, since, as if he had recovered his lost strength in a moment, he exulted to rise from his little bed with a certain wondrous exultation of spirit reverently: and, as if he wished to embrace someone, escaping all sense of the eyes, by his eyes, countenance, and speech to display I know not what divinity, just as glad and cheerful with a certain silent song and pleasure he was about to migrate hence. These things when the watchers, namely Columbinus, Nicholas, and that Hermit-dweller notice, and brighter than light, and contemplate at once the blessed Father surrounded by divine light, and his face like the sun sending forth glittering rays; for the huge sweetness and sweet pleasure of spirit almost moved out of mind, they could scarcely grasp and contain themselves; but that they too, just as if they divinely had some most pleasing vision of the heavenly godhead set before their eyes, leaping with incredible joy embraced one another in turn; and exulting here and there through the chamber, now to gaze fixedly at the blessed Man; now sticking to their step, to lift their eyes and mind to the supernal things; now indeed with hands spread, to stand somehow suspended and fixed in amazement. Thou wouldst say, that the narrow and humble little house of Peter was made a divine hall: thou wouldst say that that chamber had become a heavenly Paradise: thou wouldst say, I say, as if he had Christ and the saints present, that Christ Jesus was present there together with an innumerable multitude of heavenly Spirits; and that likewise thither His most pure and most holy Mother, surrounded by bands of Angels, had come, and the rest of the assemblies of holy men and holy women had shown themselves to him dancing, and had called him to the everlasting joys of Paradise. Nor wouldst thou plainly stray in conjecture, as we shall afterward say. For it was indeed just and almost owed, that Christ, the best Parent of all and Saviour of the human race, should recreate and honor by His presence and that of all the Blessed, him whom He understood to have been always obedient to Him; and who always, while he was among the living, kept himself entire and chaste, and in this mortal body imitated the life of the heavenly ones.

[92] At length when in this most pleasant ecstasy for three whole hours Peter had persisted; soon as if he loathed all human things, the heavenly ones being now perceived in mind and indeed most sweetly tasted, he closed his eyes and held perpetual silence. then he closes his eyes: Then those who were present, perceiving him about to meet death, order the Fathers of the convent to be called at once: who indeed in the evening suspecting no danger, had each hidden himself in his little cell according to custom. But when they understood the supreme hour to threaten their most dear Brother, most mournful they soon run together; and surrounding his little bed, they chant by turns the fixed prayers for the departing. Meanwhile in Columbinus and his companions grief and the fervor at once of piety and gladness fought, because

they beheld their most loving Father and preceptor torn from them. and amid the prayers of his own, But thence there conquered them now the greatness of pleasure and pleasantness, now the effusion of sweet tears: and at once mixedly raising to heaven the praises of huge joy, they did not doubt that Christ Jesus had come to Peter, and that he in turn was passing to the same Christ rejoicing, and fragrant with the odor of divine virtues. Among these things, those prayers being duly and assiduously performed, straightway our blessed Peter, without any sign of horror or trouble, most placidly exhaled his soul: and, as he had long desired, flew to perennial life, he dies 29 May in the year 1361: within the sixth hour of the night, on Saturday, on the fourth of the Kalends of June, in the year after Christ born one thousand three hundred sixty-first. ^b

CHAP. VII, CHAP. VIII.

[93] Meanwhile Peter's body being duly tended, and clothed in the monastic dress according to custom, it seemed good to the Fathers that it should be committed to the earth as soon as possible; lest, his death being divulged through the city of Siena, concourses of the peoples, both for honoring his obsequies, and indeed (which was next) for the sake of touching his sacred Relics, and soon silently, should be made to the Charterhouse: and that then especially in that place they should again expose themselves to open peril of losing that very thing, for guarding and preserving which with the highest effort and concertation of minds they had lately contended. Therefore lest through imprudence they should undergo a hazard of this kind, it was a care to them while paying the just rites, namely that they should pursue as secretly as possible those things, which their piety toward Peter exacted of them by the Catholic rite. Which being performed, the sacred corpse of the Man is carried to the cemetery within the peristyle of the monastery, Columbinus accompanying and following the bier, together with Nicholas, and the Hermit-dweller Sanctus: who, deluded of the hope of obtaining the precious treasure, applied themselves to this care, he is buried in the cemetery. that, while for a time they fed themselves on the most pleasant sight of the holy Man lying in the coffin, they might deeply let down into their breast both all the things which they had received from him while he lived, and likewise the things which they themselves had drunk in with their eyes. Among these things into the now decreed pit that consecrated clod is cast, and above the Monks heaping up earth compose a tomb according to custom. * While the Maggiano Fathers with all zeal and art take care, lest the fame of Peter's death, gone out from the Carthusian hiding-places, fly headlong through the whole city; God meanwhile, against whom no counsels of mortals prevail, more and more day by day laid open Peter's death by most explicit arguments: that he himself, while he dwelt among men, had always dejected himself to the last things from solid humility, and labored with the highest zeal and endeavor to be unknown to all and indeed wholly hateful to the world: that in him, that which is in the sacred Letters, might at some time stand expressed; namely that the humble in spirit would be received with glory. Prov. 29 And indeed among other divulged signs and illustrious testimonies, which divinely indicated that the blessed Man had flown to the heavenly realms; that the most evident of all, which appeared in the air about his death, is established to have been with very many, and which in this place it has seemed good especially to add.

[94] Now the women consecrated to God, of the noble convent of holy Martha, had received by hearsay our Peter's illness, At the very hour of his death the Sienese Nuns, and from it his salvation so placed in straits, that of him it was already cried out to be over. Concerning that matter therefore they sent one who should declare to him in the name of their own, that he should indeed effect according to his benevolence toward them, that at the time of his death they might have some sign, whereby they should know him to have ascended to the heavenly beatitude: and this especially his cousin-sister ^c, who, as we said above, having entered that convent by Peter's exhortation had bound herself to God, through a sure messenger, who was held the chief among the spiritual alumni of the blessed Man, indicated. To whom soon Peter through the same man ordered these things to be announced to her: Tell her, son, that she perpetually show herself humble, and especially be zealous of the virtue of humility: and she will thence obtain from Christ the Lord according to her vow all things which she shall have asked. But it was divinely brought about, that at the moment in which Peter exhaled his spirit, when some Virgins dedicated to God in the nunnery of holy Petronilla, and others in other places men of exceptional piety, and especially the Nuns of this convent of holy Martha, beheld a huge splendor, laying bare far and wide all things round about, like the daylight; and suspecting a fire kindled by chance near the convent, struck with fear demanded help. But besides the rest the Abbess, fearing the contagions of the flames, first terrified by the huge light as by a conflagration, by a too hasty despair flies to the little house of the Priest adjoining the convent, who was for them their chaplain, about to rouse the man by knocking, that he should bring succor to those in peril, because the fire was believed to wander from the hinder part of the convent: and to him soon awakened from sleep, Look round, said she, I beseech thee, Father, where the flames rage with impunity: for from the portico we behold a great light, and whence it takes its beginning, we know not. Meanwhile the little Sisters, almost bloodless with fright (such is the timorous nature of the sex) some to look round for flight, others to implore both human and divine helps alike, others now laden with their little bundles and almost wandered to think of the neighborhood: but others, while with curious eyes they survey the places of the monastery, having ascertained that that splendor flashed from heaven from a fiery little cloud, raised aloft in the manner of a column; turned with a most serene brow to the rest of the nun Virgins, Be present, said they, they see the soul borne to heaven in the appearance of a splendid cloud. in mind, Sisters: for Peter has not deceived our faith. Lo into heaven surrounded with glory he is lifted: just now he has died: just now he has exhaled his soul: and yonder is for us the sign of his death sought for. These things as they say, and now begin with their eyes to grasp the column little by little lifted to the stars, and to shine on every side; scarcely masters of themselves for joy, they raise suppliant hands; and falling on their knees, the Angelic hymn, Glory to God in the highest, with a consonant cry they chant: caught by a certain profound contemplation, while they behold the heavenly column without end with fixed eyes, now opening itself, now closing, and within shining again with an exceptional and pleasing whiteness.

[95] Now since we are in this sacred nunnery of holy Martha, it pleases to tarry a little longer within its bounds, since I hold it not doubtful that this very thing was not moderately loved by our blessed Father, while he enjoyed the light of this sky, on account of its notable sanctity. Here therefore there was a certain Nun, wonderfully abounding in the praise of piety; One of these understands that he will be her intercessor there: who, when on the same night, in which Peter died, the vision of the fiery column being beheld, she had gone to sleep after the morning prayer; from time to time felt herself called by a friendly voice: Arise, said it, calling out to her by name, for Peter has migrated to heaven: therefore from Christ the Lord it is now open to thee to seek whatever thou wilt, no doubt about to obtain by the illustrious merits of the blessed Man, whatever thou shalt ask according to thy will: for know, I would have thee, that he, like another Gregory the Great, is with God. Nor did an awakening of this kind fall in vain: since straightway the sacred woman loosed from sleep, whatever grace she had once desired, on bent knees on the ground, she asked, and openly professed that she had obtained it. When in this same convent the same Nun, of whom we have just spoken, together with another Virgin consecrated to God, who was borne with great religion toward Peter, drew vigils far into the night; and concerning Peter's virtues and sanctity, and likewise concerning the illustrious testification of his beatitude in heaven divinely made to her, and the grace soon obtained through his merits, with great sense of piety conversed; her religious Sister, while she related these things, was affected with incredible grief; because Peter, The other, grieving that she was passed over by him before he fulfilled his last day, had given her nothing especially in commands, nor had taught her concerning any matter: wherefore according to his prescription she might pass her life piously and holily; and full of tears she complained, that she had been neglected and disdained by him, expostulating these and other things with herself: Indeed he sent (she means Peter) to the rest of our Sisters, and commanded them, what it pleased them to do and perform; but to me not even a little word. Which when the other heard, she strove to wipe away all grief from the mind of her most sad fellow-companion Virgin, and to address her with familiar and bland speech; raising her into great hope that it would be, provided she betake herself into Peter's faith and tutelage, that she would obtain her wishes according to her vow. But when she noticed that she profited little or nothing by these words, because she sent forth these pious complaints by no reasonings, she straightway applied her mind to writing; that by epistle she might be made more certain concerning Peter's death, and at once might know something certain, whether at that very moment of time, in which she had perceived herself divinely called by name the past night, the blessed Father himself had gone to the fatherland of the heavenly ones. Meanwhile things being thus settled, that companion Virgin, almost unsouled with grief, and wearied with much vigil, withdrew to bed. Scarcely had sleep embraced her, when suddenly she seemed to hear great noises, in her sleep she is admonished to be zealous of poverty. just as though a huge force of men passed near her: and she understood herself to be called out to by Peter, and instructed to piety in this manner; Knowest thou what I would have thee do? Indeed plant in thy little cell a certain tree, whose name is Pauperculus: for from it thou wilt take abundant and especially generous fruits, namely by following the most holy footsteps of Christ our Saviour through the virtue of poverty; reckoning no doubt that it would be, that thou wouldst take thence great peace and tranquility both of mind and of body. Wherefore from these things sufficiently and more than enough this religious Virgin understood, that poverty especially must be cultivated by her: and then she straightway related the whole series of the matter faithfully to her companion Virgin, who a little before had given herself to writing, rejoicing: since indeed by it she obtained a more solid conjecture, besides the things which they themselves had before perceived with their eyes, that Peter was dead, and had ascended blessed to the realms of heaven. But hence it will now be permitted to depart, although other things nearly similar to these, which in this very convent happened divinely, for declaring Peter's heavenly felicity, lest we be longer, we wrap in purposed silence.

[97] Our blessed Peter had given his Joachim among other things, as has been demonstrated above, singularly in commands, that to Francis of Pisa, a most weighty man, who at that very time, Appearing himself he solves certain doubts. in which Peter flew to those above, presided at Siena over the administration of justice, he should betake himself; that he might soon explain to him I know not what doubt in a matter of the greatest moment, for which day and night he was vehemently anguished. Which as soon as Francis heard, and felt himself divinely relieved of that trouble, he is affected at once with amazement and gladness at one and the same time; and the more because he affirmed constantly enough, that no man besides God had ever had that very thing known. And that miracle

might be added to miracle, he narrated, that a few days before, in his sleep at a deep hour of night a certain Monk had stood by him, clothed in snowy garments: who when for nearly three hours he had spoken with him concerning various matters making for the salvation of the soul, among other things he heard this announced to him at the last; Be of good mind; for it will not be long, but that thou emerge from this most grave hesitation. Which said that Monk departed aloft. That it had seemed not vain, through the same faithful go-between Joachim, the matter itself proved. Moreover that our blessed Father was that cowled man, who would doubt? Indeed the same Francis held this most thoroughly ascertained, although neither had Peter ever known him, nor he Peter by face and intercourse.

[98] Likewise to Joachim's mother, And since concerning the parent of Joachim himself, a matron of tried virtue and religion, we have briefly touched a few things above as occasion offered itself; it will not, I think, be amiss, in this place to explain, what we promised concerning her; since manifold good can be drawn thence, partly for declaring the beatitude of the woman herself, partly that we too may indicate that Peter was excellently constant to himself, when he brought in speech concerning this most approved woman; partly also, that we may lay open the heavenly felicity of the same Peter, namely by the illustrious and almost divine testimony of this woman. I dispatch the matter in few words, since our lucubration hastens to its end. Fifty days perhaps had flowed by from Peter's death, when this religious matron on a certain day, which was ^d Saturday, together with other women sitting in the doorway of her house in the afternoon hours to relax their minds, a certain girl, about three years born, whom she had uniquely loved as the daughter of a certain friend most dear to her and to Joachim and nourished at home, admonished through the Mother of God concerning their near death, descending from an upper chamber of the dwelling, anxious with childish haste, Prithee Lady, began to say; climb quickly to the chamber: for in it I have beheld the Most Holy Mother of God and Virgin, cherishing in her bosom the little Son Jesus; and I heard her announcing to me, that we both very soon suddenly overcome by disease shall depart from life; and that my parents therefore will wretchedly bewail us. These things as they themselves perceive with their ears, first they began to smile, as if rallying the words of one little girl: then they neglected her for a little, pushed back, because she more importunely urged with panting mouth. But faith stood to the saying. For on the second day of the following week both fell into a grave disease; and both at once exchanged life for death. But the elderly woman, as soon as she divinely recognized that she would migrate from this light, took care to wash away through sacred Confession all the faults of mind contracted up to that day, scant though they were. Whereby it came about, the same appearing. that, suffused with a new dew of heavenly joy, from a certain singular light of divine things, offered to her inwardly by God's gift, glad at length in the almost extreme struggle, by words and signs, she displayed that she had merited to enjoy the converse of the Virgin Mother of God appearing to her in a most august form. By which vision the woman wonderfully recreated, she also testified, that our Peter, radiant with most bright light, had stood by her, who indeed on that very day toward night had undertaken to return to her again, before he exhaled his spirit, that he might pray well for her. And so full of heavenly hope, she at once sought the heavenly realms, about to reign through the ages.

[99] John Columbinus also writes, But lest in narrating signs and visions our speech wander too far into length, let Columbinus come last; to whom we have attributed the last place, both on account of his authority which is most weighty, and also because the things which it has seemed good now to set in view, we think suffice by themselves alone for confirming these divine visions of Peter, even if nothing besides had hitherto been brought forward to this very point. For he, although he brings in a feigned person narrating, the things which we are certainly persuaded befell him himself divinely, namely striving with the highest effort (such was his humility) that everyone should believe the thing to have happened to any other rather than to himself; yet in vain he strives to pass over himself and his name suppressed and silent. For the more he strives to conceal it, the more clearly from his mouth it bursts forth, he not perceiving it, but the Lord permitting; that by the illustrious testification of so great a Man he might openly make the glory of his servant Peter. For thus he sets forth the deed in writing. In the truth of Christ the Lord (These are the same Columbinus's words, although written in his native speech) we affirmingly assert to you, that this holy man Peter met very many through a vision; that he often appeared, and concerning his manifestation gave most clear and illustrious signs: nay besides other and from time to time other wondrous visions of himself, very often he offered himself to be seen, to whom the Lord willed this; openly by day and by night manifesting himself clearly and lucidly; and from the inmost senses of him, to whom he appeared, driving away all hesitation, namely through external and open symbols, which plainly at present we deem it altogether unlawful to lay open. But when mortals shall have known these, they will indeed know, what place the blessed Father himself obtains with God. But among the other things, which in his apparition of this kind Peter indicated, such were these. and confirmed the things foretold. That when about the time of his death he showed that unusual alacrity, and in the air that little cloud illumined by divine light appeared in the manner of a column; then especially he beheld the Heavenly ones, who had come to receive his soul migrating from the body and to lead it into heaven. Nay, as God knows (subjoins Columbinus) while this blessed Father with a certain man held much speech concerning the highest and ardent charity of God; and concerning His holy coming; suddenly a clear voice fell upon the ears, thundering divinely these words: O blessed city, which bore so great a man! Plainly blessed, if it knew the gifts and grace bestowed on it; and blessed likewise, who shall have embraced this my beloved with piety and veneration, and shall have fled into his patronage and tutelage; since he will find day by day greater peace and solace of mind. These things Columbinus.

[100] Which since they are so, it is not to be wondered at, that for so many years from of old and thence in the following years, various images of our Peter the Carthusian were painted in various places of the city; since we behold his effigy everywhere now in obscure monochrome on the wall, now in the porticoes, now in pictures and banners with elegant variety of colors, Very many images of him formerly set forth at Siena, and perfected with exceptional workmanship for the time, and fashioned to his likeness; now in the very cross-roads of the city, and the public gates of the walls; now in the Hall, which they call of the Lords, set before our eyes we behold; just as though not only the son, but at once the Father and Patron, the glory, defense, and ornament of itself the whole city of Siena confesses Peter to be. But why do I say the Sienese City? since heaven itself proclaims the blessed Man its light and ornament: since now by the immortal God Himself the testimony of beatitude and immortality has been attributed to him with us. He himself therefore no otherwise than I have brought into the midst by commemoration the illustrious deeds done of our Peter in a picture, and openly set forth to the utility of all, the written Life will serve the same purpose. although well conscious of the poverty and slenderness of my genius; yet relying on the clemency of God, whose majesty and godhead we venerate in the Saints, and whose immense amplitude their life, death, and glory especially shows. For magnificent things in wars, says that great Basil, both orators very often and painters most beautifully demonstrate: these by speech, those by tablets describing and adorning; and both leading more men to imitate fortitude. For what the discourse of history affords by induction, the same the silent picture also shows by imitation. to the city of Siena, The city of Siena therefore will have from this our lucubration his deeds done set forth for imitation, whom in image two hundred fifty years and more it venerates in the temples. And our whole Carthusian Order will have, and to the Carthusian Order, whereof to rejoice in the sanctity of so great a son of it: who, as an illustrious star, shone conspicuously with the rays of so many divine virtues, and bore for it a great name and glory. The foreign provinces also will have, cherishing the Carthusian family in their bosom and embrace, an illustrious testimony indeed, whereby they may understand, that Italy was by no means lacking to the same family in men excelling especially in sanctity.

[101] renowned then for other holy men, For as Stephen Maconus of Siena, exceptionally dear to the most holy Virgin Catharine of Siena, and her secretary, then indeed an alumnus of the Pontignano Charterhouse, then Head of the Charterhouse of Pavia, a man endowed with the highest sanctity; Bartholomew of Ravenna ^f, formerly Prefect of the Charterhouse of Gorgona; John ^g, President of the Charterhouse of Vallisgratiosa in the Pisan territory, whom the same Virgin Catharine of Siena, suffused with divine light, recognized as a man supremely dear to God, and most holily proclaimed, and as long as she lived pursued with singular veneration. That I may pass over in silence others in succession, whose deeds done, by the carelessness of I know not whom lie still in dust and darkness; it pleases to bring one Nicholas Albergato of Bologna into the open in this place; then B. Nicholas Albergato, the proclamation of whose praises is far more abundant, than that it should now be expressed in passing. He is that Blessed Nicholas ^h, whose innocence the Bolognese Charterhouse first experienced with great praise of itself; as one which even from the man's adolescence so formed him to all virtue and sanctity, that by the exceptional splendor then of his deeds and words he both illustrated Italy; and to remote parts of the Christian World, sent as legate for the sake of removing dissensions among princely men, stirred up admirable love alike and veneration of himself with Kings, Princes, and Dynasts. He, I say, is that Nicholas, who by the ornament of his singular virtues so caught the Bolognese citizens into admiration, that nothing more divine (that I may use the words of a most weighty author ⁱ a contemporary of that time) could be proclaimed in Nicholas's name in that time: so utterly, that since he himself was everywhere the doer and proclaimer of most holy works, no one asking, none dissenting, but by the one mind and consent of all, they chose Nicholas from his Carthusian convent, over which he then presided, wholly ignorant of the people's decree, summoned into the City under the appearance of another matter, as their Bishop and Pastor, him reluctant altogether and crying out against it still, the supreme Roman Pontiff most greatly approving the matter. Of this most holy Prelate's gentleness, moderation of mind, and equity the most illustrious witnesses were my Florentine Carthusians, buried in the Florentine Charterhouse, by whose intercourse and familiarity in all his life the most mild man was greatly delighted, to whose convent (which seventy years before Nicholas [k] Acciaiolus, a man for his glorious deeds in the discipline of the commonwealth to be compared with any of the Dukes of his age, took care to be constructed with magnificent and very sumptuous work) this our Nicholas, as to a most safe harbor of tranquility in hard matters, was wont from time to time to run out; in

and choosing for himself a tomb in it, he ordered himself also to be laid in it at his death: which also was done with a most ample funeral.

[102] This most weighty old man's justice, continence, frugality, religion the City of Rome at some time looked up to and admired; because the most ample dignity of the purpled Hat in no way diminished or relaxed in him anything of the old discipline, and the pristine rigor and humility of life, which he had once put on within the Carthusian cloisters. praised through Nicholas V called by his name, But with what praises I should extol so great a man's exceptional commiseration and beneficence toward the needy I know not: for both so stood in him, that all commonly called him the Father of the poor, and the alleviation of the wretched. But what to this very point I cannot, may Thomas of Sarzana fill up my part heaped, by one deed only of so great a Prelate's kindness. For him born of the lowest family, and stripped of all the defenses of life, our Nicholas's liberality so far relieved, that he might apply himself to the studies of the good arts; that to the greatness of his merits this also was added, that the most weighty old man then admitted the man into his family; and so was wont to make him partaker of his counsels, that no one was dearer than he, delighted especially by the youth's lively and keen genius. Whose merits when Thomas assiduously retained in mind, then especially he recollected them, when, four years elapsed from the most ample Man's death, called to hold the helm of the whole Catholic Church, he marked himself with our Nicholas's name, as of a man who had deserved most excellently of him; being namely called Nicholas the Fifth of this name, in this loftiest summit of dignity. Finally our Nicholas's zeal toward the House of God, wisdom and erudition the whole Roman Church must of necessity confess, since at Ferrara, where it had first been appointed, he cast the first foundations of the most celebrated Council of Florence, Eugenius the Fourth being Pontiff. with Peter, dead in the year 1443. But lastly Nicholas's fortitude of mind and exceptional piety toward God let the Sienese praise and celebrate together: with whom he closed his last day, with great grief and great longing for him left, on the VII of the Ides of May, in the year from the Virgin's childbearing one thousand four hundred forty-third, the same Eugenius the Pontiff with the rest of the assembly of Fathers during those days dwelling at Siena, and honoring our Nicholas's obsequies, and proclaiming him a most holy man, and a Father worthy of all veneration and laudation. Which that it was given to the sanctity of Nicholas alone no one, who has known the most august majesty of the Roman Pontiff, would deny: since indeed it is most thoroughly ascertained, that the Supreme Prelate of the whole Catholic Church was never wont to be present at the funeral of any Cardinal or of any princely men whatsoever. These things concerning Albergato, having slipped perhaps too far, according to the opportunity of the matter in explaining; but by no means amiss, as I think. For often to use the memory of so great men is nothing else, than to set before our eyes our zeals, labors, and contentions: since, unless we be altogether moles, we shall behold clearer than light, that we toward these most holy Men are only a shadow, and pursue a certain effigy of virtue; but solid and true virtue, I know not how, we shall seem to turn away from. For who of us, embracing in mind and reason the most illustrious deeds and most excellent virtues either of Nicholas or of Peter, would not shake out his very self, and excite himself to the perfection of his profession at some time? Matt. 8. 20 Since no greater exhortation and no keener excitement to all zeal of sanctity and virtue is wont to be applied, than the examples of good men, and of those especially, to whom together with the obedience of God it was never not oldest to guard the primeval spirit of their Order up to the very end? But these things let others. But I myself, lest meanwhile anyone justly miss my duty, judge that our Peter's Vicar, namely Joachim engaged in his office, must be gone to: since by this reasoning especially I shall take care of my faith excellently, as far as can be done.

ANNOTATA.

Glory of warfare, and the lasting fame of his own, Thou shalt pour deep oblivions of Lethe upon offenses, Faithful in counsels, and with the sword to be dreaded in wars, And powerful in eloquence, whom the renowned realms of Loygi Saw a great Seneschal hence Trinacrian, thence Renowned Jerusalem, to be venerated for Christ's Sepulchre. Whom his parent Florence rejoices to have borne a Citizen, This man, sprung of the celebrated stock Acciaiolus, Shut in this Sarcophagus, his ashes Nicholas left, And founder of this church: free he seeks Olympus With his mind, after Christ a thousand three hundred years And six elevens, on the eighth light of November.

CHAPTER XI.

John Boccaccio helped: the body after 60 years found whole and translated.

[103] Joachim meanwhile during this interval made more certain concerning Peter's death, and concerning those things which had divinely happened in him, by Columbinus and his companions, the more tooth and nail maintained his purpose of pursuing the office undertaken, because God by wondrous visions and prodigies from time to time showed Himself a witness of his sanctity among mortals. Therefore when he took to himself day by day greater spirits and courage, for those things which were left to him of Peter's commands to be cared for by arrangement; from Siena suffused with huge gladness and joy he sets out, and seized his journey toward Florence. Whither as soon as he arrived, among others he went to John Boccaccio, a man indeed zealous of letters ^a, By B. Peter's command Joachim going to John Boccaccio, and at that time easily the chief of Etruscan eloquence; and him comprehended with benevolence, with grave speech, the witnesses removed, he addresses. First Joachim says, that by the command of the man of God Peter of Siena he meets him; whom although he never knew living by face, yet he himself was most well known to the blessed Man, by divine counsel effecting it. Then he demonstrates the same holy Man's life, conspicuous for virtues and sanctity: which soon that man, while he was absorbed into that abyss of immense Divinity, beheld in his matter; and what he had foreseen Christ the Lord demonstrating, he sets forth. That the blessed Man with himself, having pitied the state of his life straying through the precipices of vices, while he was among men, by himself prayed and beseeched him, that in how great a danger of eternal damnation he was placed, he should see again and again, and change his manners for the better. To these things he detects the luxury and at once the blind errors, in which he had wretchedly lain up to that day, by applying himself to amatory studies; and indicates likewise, what occasions of sinning he had offered to mortals, namely by his divulged ^b lucubrations; and that he would bring greater ones day by day, he accuses him on account of the impurity of his writings. unless he cast away such counsel and mind of writing. Since, having abused that excellence of genius, bestowed on him by a divine gift unto the glory of God and of the Saints; that force and abundance of speaking, which by the help of the same genius he had attained, he still retained for the ruin of his neighbors; and even in the service of Satan, that is, for collecting empty glory and catching honors rather, than in the service of God and propagating His glory, in the open he expended in setting forth his vigils: which lucubrations do nothing else, but deprave good manners, on which the right and chaste reckoning of living depends. Therefore let him weigh with himself with intent care, whether he prefer to ruin his very self, that he may smile upon men of a deplored life, than, by following the zeals of honesty and virtue, to oppose those very men. Nay even see, I ask thee, John (added Joachim) what of reward or praise for procuring heavenly felicity with God thou thinkest thou canst obtain; since thou openly constitutest thy very self the enemy of modesty, the loosening of luxury and lust; and the things which thou hast hitherto published in writing, for which he is to be punished by God are instruments likewise of the devil, for furnishing and alluring souls to venery. I think I must sometimes fear, lest the sword of divine justice be intended against thee, since by thy very monuments of letters thou declarest war on honesty; while thou settest before our eyes intemperance and wantonness, while turpitude and that thy wicked license of words, for stirring laughter, or, as thou sayest, exhilarating minds and souls; and at one and the same time thou fashionest in thyself by manners and words.

[104] as if affording an example of wickedness, Does it escape thee, that the crimes or misdeeds of others,

when they are set before the eyes of men, although we are not ignorant that they are sins, yet have a most powerful force for corrupting even the hearers? either because that now begins to seem the less an evil, which by the custom of very many is now more common and as it were becomes more familiar; or because this also is the disposition of mortals, that everyone follows those like himself with the highest will and indeed pleasure. But however it is in a matter of this kind, this is established with all: that there is almost no sharper goad to sinning, than a depraved example. Thee therefore, who by words, writings at once and manners, affordest the rest an example of turpitude and wantonness, what evils and everlasting punishments, unless thou betake thyself to better fruit, await, I would have thee weigh. I will not spare, John, thy ears, nor ever serve them, that I may consult for thy salvation; and this the more, because these things not indeed I, but through me Peter, while he beheld this light of the sky, ordered to be inculcated to thee. wherefore he exhorts that he let these things go, Wherefore in the words of the same blessed Man I ask, exhort, announce, that thou lay aside the life, which thou now leadest, full of offenses; that thou cast away poetic studies; and, having detested that deadly poetry, which has hitherto been an impediment to thee, that thou shouldst the less (as the reasoning of duty and Christian piety exacted of thee) show thyself to all a cultivator of true virtue, thou enter at length at some time a more honest discipline of thy studies or manners. All which if thou shalt refuse to pursue, hold it most thoroughly ascertained, from the prediction of the same blessed Man, that it will not be long but that thou pay the penalties of thy wantonness; and by a destruction nearer than thou hast conceived in mind, thou wilt end at once thy profane studies and thy soul. Let therefore avail, John, with thee the authority of so great a man enjoining, whose exceptional sanctity God Himself has confirmed by miracles and signs. Let avail the examples of many and especially noble men, who at Siena, having embraced the admonitions and precepts of the same blessed Man, I delivering them, take day by day more abundant fruits of their obedience; and following the zeals of equity and religion, bring back also greater praises of duty: that otherwise, nay even most evilly it has befallen others, who neglected to obey the salutary commands of the holy Man, I hold for certain; just as it would certainly be established that they had spurned not his counsels full of honesty, but the heavenly Godhead itself. Let avail finally the reckoning of thy salvation, to which if to the light of truth divinely offered thee thou shalt prefer the torch of Christian piety; I do not doubt but that God will be present to thee in all things.

[105] and he indicates to him the secrets of his heart: These things Joachim: which indeed could of themselves move a man, especially instructed with the helps of the liberal arts. But nothing as much rendered Boccaccio's mind struck, as the things which from Joachim himself he heard had been secretly detected: namely all the secrets of his breast and the hiding-places of his mind unlocked to him, of which no mortal besides God was conscious, Boccaccio himself asserted. For these were the things, which to Joachim, as has been said above, going to any one by Peter's command, continually conciliated faith and authority. Therefore as soon as Boccaccio noticed the senses of his mind laid bare, he was vehemently amazed: and overcome with huge fear and dread, moved by which Boccaccio consults Petrarch: religion especially urging, groaning he seemed to recognize the sins of his former life: and when he resolved with himself to emerge from the mire of sins, and to return to soundness and duty; then also to forsake all poetic studies, and to sell off all the furniture of books, he induced his mind. Into which deliberation having entered, Francis Petrarch, dwelling at Padua at that time, whom he had been wont to call his most venerable preceptor ^c and father; concerning the whole matter he wished to make more certain by letters. Which most weighty Man, namely the other light of Etruscan speech, nay rather the not ignoble author of Latinity reflowering in that great time, we know to have written back to him to this effect. Bk. 1 of the Senile Epistles. Epist. v. With great monsters thy epistle filled me, brother, which while I read, huge amazement contended with huge grief: both departed, when I had read it. For with what eyes except moist could I read the mention of thy tears and of thy so near death, wholly ignorant of the matter and gaping only at the words? When at length I bent and fixed my eyes inward on the matter itself, the state of my mind straightway changed both set aside amazement and grief. Now first what was in the very front of the letters, I pass over. And a little after. These things omitted I come to that, by which I said I was so struck at the first reading. [from whose reply it is known that he wrote to him concerning the death foretold to him,] Thou writest, that some Peter, of Siena by native country, a man conspicuous for religion and besides renowned for miracles, lately dying, foresaw many things about many, among whom some things about each of us, and that this was announced to thee through a certain man, to whom he had committed this. From whom while thou didst more exactly ask, in what manner that holy Man unknown to us had known us, thus it was answered. That his purpose had been, as is given to be understood, to do some pious thing; which when he could not fulfill, death being announced to him, as I conjecture; that he prayed God with an efficacious prayer and one about to reach heaven, and concerning the sanctity of blessed Peter: that He should designate suitable vicars for the matters, to whom He should divinely grant the issue of the undertaken or destined work denied to him. And when by that familiarity, which is between God and the soul of the just, he understood himself heard; lest there be anything of doubt in the matter, that he had Christ Himself present, in whose face he had known all things, which are, which have been, which are soon to be drawn into being; not as Proteus in Maro ^d, but more fully and much more perfectly and clearly. For what, I pray, would he not see who sees Him, through whom all things were made?

[106] at which announced Petrarch suspends his judgment, That he saw Him with mortal eyes, a great thing, I confess, if true: for it is usual and ancient, for the most part to pretend the veil of religion and sanctity over lies and feigned speeches, that the opinion of divinity may cover human fraud: concerning which at present I do not pronounce, since to me the messenger of that dead man has not yet come: whom to thee first, because thou wast perhaps nearer; and the commands set forth, soon to Naples; thence by sea into Gaul and into Britain thou signifiest him to have gone; lastly that I shall see him, and he will bring forth to me in order the useful part of the commands. Then at length, how much faith there will be with me, I shall see. The man's age, brow, eyes, manners, bearing, motion, gait, sitting, the very voice and speech, and above all the effect of the conclusion, and the intention of the speaker, will be called to counsel. Now as much as I elicit from the things told by thee, us two and some others departing from this life that holy Man saw, to whom he should commit certain more secret things to this executor of his last will of this kind, industrious as thou esteemest and faithful. This, unless I am mistaken, is the sum of the history. But what others have heard from this, is in doubt. yet he praises the counsel of preparing for death. Thou as far as it pertains to thy state hast heard these two things (for the rest thou suppressest), that the term of thy life is at hand, this first: that besides the study of poetry is interdicted to thee, this second and last. Hence that consternation and that grief of thine, which by reading I made mine and by meditating laid aside: and thou, if thou lend me ear, nay if to thyself, if to implanted reason thou lend thy mind, wilt cast it away; and wilt see thence that thou hast grieved, whence rather there should be rejoicing. Thus far from Petrarch's letters; which since they are extant rather long, there is no reason that I should now follow each detail: in which the most wise man is wholly engaged, not only that John remain in the purpose and counsel undertaken of changing the manner of life; but also moves every stone, that he may lead him away from the fear of death: in that matter having used the opportune authority both of heathen examples, and of divine oracles ^e. But to us it has seemed good to insert here only that part of them, which we thought made for our matter.

[107] Having hitherto set forth, the things which concerning our blessed Father Peter from the most ancient writings and approved authors I have excerpted, I reckon I shall do a thing worth the trouble, Moreover from tradition it is held, if those things also I shall interweave into my history, as its condiment, that I may use the word of S. Basil, which by our elders have been handed to us as it were by hand: and which we even now retain with most firm minds; since these very things, as soon as I went as a candidate petitioner to the Florentine Charterhouse, and then was made a cowled man in it, I received from two Fathers of the Order, dwelling there then of a finished age and of Sienese native country. Of whom the one, since he was still surviving while I wrote these very things, eighty-seven years born, by autograph and those most recent letters does not hesitate frankly and asseveratingly to assert to me, what he even from his first adolescence had learned by the firm and sure hearsay of the old Fathers, and which he affirms that he never saw or read committed to writing. Nor indeed a wonder. For that convent of Maggiano, since it was once liable to the conflagrations of wars and the devastations of the territory, inasmuch as nearest to the city; its Fathers were sometimes compelled to leave it to the soldier to be plundered and devastated, that they might snatch themselves from the dire jaws of war and likewise the incursions of enemies; lest I touch at present anything of those things, which the memory namely of our Fathers in former years bore, while the city was girt with a siege. For when the Commander of the Imperial war ^f had fixed his seat in it; it is certain that the convent then suffered such damages and troubles, all in it resounding with military clamor, that, (for in the military plundering the writings perished) although the unbridled license of the soldiers seemed to have spared its buildings, yet their wicked lust could not temper itself, but that with defiled hands it should violate the ecclesiastical furnishing and the rest of the domestic furniture, and most insolently plunder it, the squalid rabble of camp-followers impelling, gaping after the cheapest gains. In which plundering that very ancient codices, commentaries, and other monuments of deeds done, which with so great labor and zeal are wont to be elaborated and collected, perished, we hold it not doubtful in so recent, as I said, a memory of the Fathers; because from that lamentable loss only some records unto this day are kept at home, by the zeal and work of certain men foreseeing far for posterity, taken away from the dissolute habit of the soldiers. Therefore let no one wonder concerning so great a matter, which in this place I have undertaken to write, that nothing up to this time stands consigned to the monuments of letters, since not even the reckoning of the sacred furnishing was then had. But indeed, however the matter be, from the memory of men it cannot be blotted out, nor will it ever be able to be, the counsel of the everlasting Godhead effecting it; which, as constant fame holds, had this beginning.

[108] that in the 60th year after his death, The sixtieth year was now being passed ^g from Peter's death, when God day by day more and more illustrated the same Peter's sanctity by most bright signs and miracles at his tomb. By which signs indeed so far

the Sienese people retained its pristine faith and religion toward the blessed Father, that both citizens and foreigners most frequently sought the Maggiano Charterhouse, with the zeal of visiting the holy Man's sepulcher, carrying back thence illustrious testimonies of their piety and faith, both for obtaining the soundness of mind, and likewise of body. And when the matter flowed according to the mind with no impediment, especially on account of the nearness of the city, the Fathers of the convent of those times came to this, that, reckoning with themselves repeatedly in mind, that by the truly frequent access of the peoples to them their spiritual quiet was disturbed, against especially the spirit of their Order; they began to think about Peter's spoils to be translated elsewhere, since they noticed that they could enter no other reasoning; the Fathers about to consult their quiet and to translate the body elsewhere, by which, the esteem of the convent being safe, so great a frequency of men should be led away from an institute continued for so many years. Therefore assembling into one they resolve, that the matter must altogether be done. Therefore when in the cemetery of the peristyle diggers had been secretly applied for exhuming the sacred relics of the blessed Man, lest any indication should flow forth abroad; it came about, that while they urge the work pertinaciously, one of them during the digging struck with his mattock one of the holy Man's legs. Which nevertheless the work begun pursuing with equal care, little by little at length the earth being dug out, the whole sacred corpse gave itself into sight, not only whole in all its members (wondrous to tell!), just as if it had then first been committed to burial; but (what was far more wondrous) as soon as through the withdrawn garments still whole of it, they dug it up whole, they look upon rivulets of purple gore flowing from the struck leg, more and more caught up into admiration, A Miracle, A Miracle they cried out, and soon burst into the proclamations of the praises of God: holding the matter in the place of a notable prodigy; namely that a body destitute of spirit for so many years should be found incorrupt and little dissimilar from its native splendor; since not even the dampness of the earth, whose nature it is to exhale a stench, in the long series of so many years, could in any part corrupt or weaken that sacred treasure, buried in the very ground. A plainly honorable gift of God, who would deny? which indeed argues the clear and illustrious integrity of the dead blessed Father.

[109] to which with others also S. Bernardine came, And when the fame of so great a miracle burst into the city, it came about that troop by troop citizens and populace straightway flowed to the Charterhouse, much more frequent than before, that with bodily eyes they might recognize him exhumed, whom buried with huge veneration they had long pursued; namely glad that their religion of mind toward the blessed Man was openly proved by an utterly divine testimony. Nor therefore was it then entire to the Monks to restrain by any reasoning the multitude flowing together. When it was come to the venerable corpse, some to kiss it, some to apply prayer-beads, some for piety's sake to cut off fragments of the garments, some by another reasoning reverently to touch it. While these things are agitated, stirred by the rumor of so great a matter the most holy Man Bernardine of Siena, he who, as we said at the beginning, raised the declining Franciscan family, and brought it to recall it to the old severity and discipline of its institute, flies continually to the Maggiano Charterhouse; for the sake of seeing him, concerning whom even from then he had heard illustrious things among his companions of the Confraternity of B. Mary the Virgin as a youth. Whither when he came, he rushed into the embraces of the dead body, to fix pious kisses on the virgin flesh; and many sick were cured: nor did he bear himself thence before, than, poured forth in sweet tears, he held an exceptional laudation concerning the blessed Man to the surrounding multitude. Among these things to the old miracles new ones are added, that at the holy Man's corpse sight is restored to the blind, lepers are cleansed, those captive in ears recover entire hearing, the lame receive their step, very many weakened by an incurable kind of diseases attain convenient health, and other wonders of the kind, for confirming Peter's sanctity, are wrought by Divine power. For which causes the Monks, and he who especially then presided over them, cast into greater straits than before, wonderfully boiled in mind. At length reckoning that there was need of divine help at present, lest the house should receive any detriment in its monastic affair from the concourse of men, or by some tumult purposely stirred they should lose the sacred treasure; but the Prior commanding the miracles ceased: that same Father of the convent, together with the rest of the assembly of Monks approaching the dead body, full of faith uttered these words: I pray thee and indeed to thee, most blessed Father, I command, namely by the virtue of that holy obedience, by whose almighty bond thou hast bound thyself to God and to our Order in this convent, that thou desist from working miracles; lest the celebrity of men disturb among us that purpose which thou hast so greatly loved of the Carthusian discipline.

[110] These things when the President said, a wondrous thing! at once the sacred corpse itself ceased from producing miracles, and the body again was buried, at once the multitude flowing together rested from the concourse and onset, all who were present plainly thunderstruck with amazement. From these things performed the Fathers, by a most holy counsel reckoning it would be best, that no longer in the dug-out place that precious pledge should be kept; in a new brick tomb, constructed at the roots of the sacred bell-tower opposite the cemetery, into it retaining nevertheless the rights of Carthusian simplicity, they bury it again by night, the same Fathers of the convent only being conscious of the matter; which also the Moderator of the convent compelled by precept, that they should never lay open to any outsider, in what place again the deposited body was laid; on this condition however, that one to another, the other to another in succession, and that one thence to another, of those only who should for the time be alumni of the Maggiano Charterhouse, should disclose the matter secretly; that by the continued succession of persons both in some part posterity might be consulted for, and indeed the precious pledge the Fathers might guard safely and perpetually unharmed with them. All which things preserved inviolate unto our very times, at length both to me dwelling in the Florentine Charterhouse in former years, as has been said above; and to others, in other places and these especially under the roofs, by the elder of those two Fathers, of whom a little before mention has been made, were indicated; and the place likewise of the sacred buried body was pointed out. Which Father indeed, Ignatius Burghesius of Siena by name, a man grave and sure, passing his eightieth and more year of age, in this Maggiano convent, where he had professed religion, twenty-four years ago, from the life of men with the praise of Christian piety migrated to those above.

CHAP. XIII

[111] Meanwhile Bernardine, of whom we have made mention above, by no means content with those things, which for the praise and proclamation of our Peter in the Maggiano Charterhouse he had performed; two years also after the finding of the same Peter's body, having set out to Venice for the sake of preaching, both in the private circles of noble men, and from a higher place to the Chief men of the most renowned city so concerning Peter's praises and sanctity, and so concerning the family of the Carthusians copiously and vehemently spoke, that he is said to have concluded in these words. You have, most ample Fathers; thou hast, renowned Venetian city, in the islands, which are around thee, how many convents, full of many soldiers of Christ: which convents, as the loftiest towers and most firm bulwarks, from the face of the North are a far greater defense to thee, and a firmer fortification against hostile incursions and the irruptions of the enemies of the faith, than the stagnant waters which from the deep wash about thee on every side with frequent estuaries: since the virtue and zeals of these soldiers of God, are to thee for living well and blessedly, an incitement alike and a lesson; and they fortify for thee the way by the salutary precepts and exhortations of the divine law, for procuring heavenly felicity. But then especially I shall esteem thee perpetual by perpetual defenses firm and well fortified, in praise of the Carthusian Order, if to these strenuous defenders thou shalt join also stationary soldiers; namely if thou shalt summon the Carthusians into the city, whose virtue and fortitude of mind is such, that while, shut in their camps, they contemplate the battle of the other soldiers, and admire their exceptional virtue; they themselves nevertheless without sword rout and finish off the enemies. For this is that cohort of brave soldiers, who when the rest of the city soldiers come forth from their stations, that with the sword of the word of God they may fight the battles of the Lord against the monsters of vices, and the assaults of the most foul infernal beast; these, I say, as well-prepared watchmen for keeping the sacred watches, no otherwise than Moses raising pure hands to heaven, strengthen the hands of the fighters by continual prayer and the contemplation of divine things, so that, the enemies being slain or put to flight, they obtain victory for the combatants. Theirs indeed is the battle, but it is not doubted that the victory is of these: because, that it be given to those to conquer, these merit to obtain divinely. From this veteran cohort and from these Carthusian camps, the century just past saw another divine Moses to have come forth, who certainly by a divine oracle the heavenly wraths, intended against all mortals, by his illustrious merits with God and sanctity, while he was among the living, deprecated, and rendered and conciliated the godhead placated to the world by assiduous prayers: whom when the city of Siena had brought forth, and concerning B. Peter's incorrupt body, in these recent years in the same native seat, with these very eyes I beheld his sacred body by the admirable gift of God whole and incorrupt, although covered with earth for sixty years. Therefore let the most thoroughly ascertained virtue of these soldiers be to thee, most renowned City, a defense and ornament; let their prayers, their zeals and exercises of piety, their, I say, merits and suffrages, in thy hard matters, undertake thy cause to be defended with God; let them protect thee amid the whirlwinds and conflagrations of wars; let them be present to thee, when thou art assailed by the most turbulent waves and storms; and let them obtain for thee at all time pardon of crimes; just as Moses's prayer obtained victory for the Israelites, Joshua being Leader in the fighting.

[112] These things the Divine herald Bernardine: which indeed made such great motions in the minds of the most weighty Senators, the Carthusians sent to Venice, that by the common consent of all they all assented that the Carthusians must be summoned into the City. Which also was done. Since our Order's Fathers being summoned, the island of S. Andrew by surname at the Shore, the greatest of all that surround the Venetian city, together with the convent of the Hermit Brothers, who then therefore were dismissed from it and designated elsewhere, was attributed in the year from Christ born one thousand four hundred twenty-second, in the year 1422. Francis Foscari being Doge of the Venetians. Of which matter two years after Pontifical diplomas were given, by whose authority the convent itself was inserted into the body and unity of the whole Order, Martin the Fifth being Pontiff. And when a short time after interposed they accommodated it to the institute of the Carthusian purpose, the Fathers having summoned to rule it from the Florentine Charterhouse Marianus of Volterra; it can scarcely be told, with what pious contention of minds all the most noble Patricians labored, that they might build for themselves and their stock family sepulchers in it; and how well they wished for our men, I would believe, provoked by the example not moderately of the most holy Man ^h Lawrence Justinian, the first Patriarch of Venice, who (as fame holds, and is handed down by the writings of many)

used our Carthusians so familiarly, that he could easily be reckoned one of their number; the august Father being marvelously captured by the intercourse of Francis of Treviso, moderating during the same time the reins of the same Venetian Charterhouse, a man not only of notable erudition, but, what is of more value for conciliating and gluing together souls with the inextricable bond of virtue, exceptionally endowed with a certain Angelic purity. These things concerning the Venetian Charterhouse first founded it has pleased to add, namely the suitable opportunity of the translation of our Peter's Body having allured us; whose soul indeed, rejoicing in the heavens, we trust to be clothed about with blessed immortality unto a perpetual age.

Therefore to thee now, most holy Father, I turn my speech and myself wholly. Thee I call, thee, I say most blessed Father, I invoke; The Author implores the patronage of B. Peter. who glad and rejoicing contemplatest thy Author, and at once enjoyest the fellowship of the heavenly ones. Cause, I pray, that we all experience, who worship thee, how much thou availest by grace with the Maker of all things, while we thy zealous ones implore thy help, and demand the aids of thy prayers. Help us dwelling in the solitude of this wretched life. Our Carthusian Order, nay rather thy own, kindly guard. This Maggiano house, thy nurse and keeper while thou wast on earth, and in which thou hast left so many examples of thy wonderful virtues, protect with thy patronage and preserve. The city of Siena besides, the common parent, guard. And me finally, supplicating to thee for my salvation, do not, I pray, exclude; who have known thy deeds indeed by thy gift and leave and have undertaken them to be written, that I might conciliate to myself thy patronage: not relying on my own strength, which in writing is none; but on the virtue of Him, who not only makes the tongues of infants eloquent, but also taught the mouth of a brute animal to utter words: that, the course of my life being finished, I may merit to arrive at that same happy and eternal life, to which thou happy hast already arrived.

ANNOTATA.

He sings the Progeny of the Gods, a marvelous, never Seen work; and the Famous Mothers, and the Misfortunes of Men; Pools, Lakes, Seas, Fountains, the highest Ridges, Marshes, And Rivers and Forests in prose; and Pastures in meter:

that is the Bucolics, having imitated Virgil. But of all these we should perhaps be more easily without, than those which he wrote historically concerning the Wars of Pontiffs and Emperors, of the Lands of the Church rebelling, of the Florentines with the Duke of Milan and the King of Aragon, of the Tartars against the Turks, of the Emperor Sigismund against the same; and concerning the heresies of the Bohemians and the Capture of Constantinople: These, I say, would better see the light, than those which he wrote in the vernacular Italian tongue, full of jests and vanities, and the more harmful for this, that they are stuffed with a mellifluous juice of words and sentences. I know not whether there is extant a Life of the same man by Betussius, in Italian indeed, but most elegantly written: curious also are the things which concerning the same man Gerard son of John Vossius has, in his book concerning the Latin Historians.

Under this mass lie the ashes and bones of John: His mind sits before God, adorned with the merits of his labors. His begetter of mortal life was Boccaccio, His native country Certaldo, his study the kindly Poesy.