Thomas of Florence

ON BL. THOMAS OF FLORENCE, OF THE ORDER OF FRIARS MINOR OF THE STRICT OBSERVANCE, AT RIETI IN ITALY,

IN THE YEAR MCDXLVII.

PRELIMINARY COMMENTARY.

Thomas of Florence, otherwise of Rieti, of the Order of Friars Minor of the Strict Observance. (B.)

BY R. D. B.

§ I. Writers of the Life of B. Thomas. Epitome of his deeds from the lessons of the second nocturn.

Although a number of things are reported of B. Thomas which we hesitate to hold as ascertained, we cannot yet but proclaim from the beginning the diligence and sincerity of the writers of the Life. The Life of B. Thomas was written by Pietro Morelli, First of all, Pietro Marino Morelli, originating from Leonessa in the former kingdom of Naples, and hence called Leonessanus, set forth the history diligently and copiously, and accordingly from that source most of the other narratives have rightly been drawn. He himself indeed did not live with the servant of God; but how much labor he bestowed in investigating and writing out his affairs both appears in the book, and is indicated in the proem itself: His renowned deeds … I shall write out not indeed with full sails, as they say, nor in equal speech, … since, either through the negligence and carelessness of those who lived in his time, many things escape me; but as from many flowers … I shall gather a few little handfuls, which indeed, aided by the divine goodness, traveling through diverse parts of Italy, not without great labor, I have most diligently scented out from many religious and most illustrious men; who either with their own eyes beheld the aforesaid divine Thomas, knew him most familiarly and saw him very often, or most truly learned from his excellent disciples. The speech is not very polished; yet better than what is found in many writings of that kind, and so it betrays a somewhat cultivated talent. We wonder, therefore, that a man flourishing in the fifteenth or sixteenth century and far superior to so many other authors is known only from this little work, so that his very condition is altogether unknown.

[2] whose work survives in several manuscripts; From a letter which Antonio Magliabechi, the most celebrated keeper of the Florentine library, sent about the year 1680 to Papebroch Royal library of Brussels, codex 8927, fol. 95. , we learn that that Life of B. Thomas was published by Giovanni Amici, with this title: Life of blessed Thomas of Florence, of the Order of Minors,

written in very ancient times, now for the first time … brought to light by D. Giovanni Amici, J. C., citizen of L'Aquila. Of which book very few copies appeared, indeed we have seen none recorded anywhere either in the catalogues of libraries or in the descriptions of the books of Italy; and Magliabechi himself did not know the work except from a certain manuscript volume. But it came about most opportunely that not a few manuscript codices were preserved. Among the collections of our predecessors we have found three apographs, bound with other writings in codex 8927 of the royal library of Brussels. The first was written at the house of the Fathers of the Oratory at Rome, from Gallonio's volume IV, namely from the papers of that Gallonio who composed the very well known work on the tortures of the martyrs. The second was sent in the year 1679 by Father Poussines, an erudite presbyter of our Society. On the third Papebroch himself wrote: From the Vallicelliana manuscript, or from a codex of the Roman Oratory of St. Philip Neri. Exactly the same Life the Alexandrina library at Rome has, namely in a paper codex of the seventeenth century, no. 95 H. Narducci, Catal. codd. mss. bibl. Alexandr., p. 54, Rome 1877. .

[3] likewise Mariano of Florence, J. B. Eusebi After Morelli came Mariano of Florence, a fosterling of the Regular Observance of the Province of Tuscany, who, wholly intent on gathering, especially within the boundaries of Italy, the monuments of his Order, carried a History from the beginnings of the Religion down to his own times in a rough style indeed, but faithful narrative. So Wadding Scriptores Ordinis Minorum, p. 249. , whom Juan de San Antonio follows Bibl. univ. Francisc., vol. II, p. 318. . Domenico Moreni [Bibliografia della Toscana, vol. II, p. 40 f. Cf. Negri, Scrittori Fiorentini, p. 397.] indicates the same work, adding that it was never printed. But Wadding copied many things from it in his Annals Annales Minorum, vol. XI, p. 292 and 300, Rome 1734. . In the third place I think should be set Giovanni Battista Eusebi, of the Order of Minors of the Regular Observance, who somewhat after the year 1514 composed a very ample Life. The occasion for writing it seems to have been given by this, that in the year 1514 the city of Rieti resolved to procure the canonization of B. Thomas, and for this sent a noble citizen, Francesco Eusebi, to Rome, to conduct the cause at the holy see. And the nephew of this envoy, by his brother, was Giovanni Battista Eusebi.

[4] and a good many others. Him there next followed, or perhaps preceded in age, the anonymous author of an Italian Life, which in the year 1593 was edited at Florence by Silvano Razzi or Razzius, a learned Camaldolese Vite de' santi e beati Toscani, part I, p. 694. . When the sixteenth century was well advanced, two historians of the Order of Minors wrote of B. Thomas: Marcos of Lisbon in the third part of the Chronicle of the Order of Friars Minor, which first appeared in the year 1570, and then, under the care of Luis de los Ángeles, in the year 1615 [Chronicas de la Orden de los Frayles Menores del Seraphico Padre S. Francisco, part III, book II, chap. 29, fol. 57 ff., edition of 1615.] ; and Pietro Ridolfi, called from his native place of Tossignano, of the Order of Conventuals, raised to the bishopric of Senigallia, who in the years 1586 and 1595 published the Seraphic history at Venice [Wadding, Scriptores Ordinis Minorum, p. 289; Annales Minorum, vol. XI, p. 300. Juan de San Antonio, Bibliotheca univ. Franciscana, vol. II, p. 469. Franchini, Bibliosofia di scrittori Francescani Convent., p. 523.] . To these we subjoin Wadding Wadding, Ann. Min., vol. XI, p. 292 ff. , Benignus Fremaut Den geestelicken palm-boom van den H. Franciscus, month of October, p. 799. , Pietro Antonio of Venice Leggendario Franciscano, vol. X, p. 378, Venice 1722. , Eusebio González de Torres Chronica Serafica, part V, p. 230 ff. , Giuseppe Maria Brocchi [Vite de' santi e beati Fiorentini, part II, p. 239 ff., Florence edition of 1761.] , Alban Butler Butler, Vies des Peres etc., vol. V, p. 645, edited by De Ram, Brussels 1850. , Francesco Antonio Savorini Storia delle gesta del B. Tommaso Bellaci, Rieti 1827. and many others. Following in their footsteps, we shall try to illustrate some chief matters concerning B. Thomas by a commentary. That this may be more easily done, it will help to set before the eyes of the readers an epitome of the Life, such as is presented in the lessons of the second nocturn approved by the Sacred Congregation of Rites.

[5] B. Thomas, converted to God, Lesson IV. Thomas Bellaci of Florence, when as a youth he had indulged at one time in the allurements of the world, illumined by the light of divine grace, seemed to be suddenly changed into another man and to strive toward all perfection. For enrolled first in the sodality of St. Jerome which they call of the Cyppus, soon coopted among the lay brothers of the Franciscan Order, he produced worthy and most abundant fruits of penance, and amended the vices of his early age with such great virtues, that he seemed not so much a follower and imitator of his Seraphic Father, as a certain living image complete in every respect.

[6] in the Order of St. Francis he is renowned for virtues and deeds, Lesson V. Inflamed with the love of solitude and of divine things, he exercised himself assiduously in praying and contemplating. To an outstanding zeal for religious poverty he added such eagerness in obeying, that at the order of St. John of Capistrano, his superior, he did not hesitate to handle hot coals for a long time with bare hands, unharmed by a notable miracle. A most fierce chastiser of the body, he led his life so sparingly and hardly, that for almost the whole year, which after the example of St. Francis he divided into seven Lents, he lived on bread alone, with the addition at times of a few vegetables and these by no means cooked, nor did he ever use any other drink than water, either plain or made bitter with wormwood thrown in. By these virtues and many prodigies by which God daily made him illustrious, how great an opinion of sanctity he won for himself may be deduced even from this, that a man without letters and not initiated in sacred orders was employed by leading men, with the assent of the supreme pontiff, to expel the pest of the Fraticelli from the boundaries of Etruria, and that by his means many cenobies were founded here and there, and most prudently and most holily administered by that same man.

[7] [and after the mission completed among the Ethiopians he died, and is numbered among the saints.] Lesson VI. Sent with Albert of Sarteano and other brothers of the Order of Minors by Eugene the Fourth to Ethiopia, captured by the Mahometans and shut up in an old cistern, he spent there twenty whole days without any food or drink. When after three months, worn out by hunger, thirst and squalor, while the barbarians marveled at so great patience, he had been brought out from there, by no insult and not even by wounds inflicted could he ever be deterred from asserting the truths of the Christian faith and from detesting the errors of Mahometan impiety. Finally released by the Turks, and disappointed of the hope of martyrdom, on returning to Italy he resolved to go to the pontiff, and to beseech him to send him back to the regions of the infidels. Setting out for Rome with this purpose, he is seized with a grave disease in the cenoby of Fonte Colombo; from which, translated to the other at Rieti, to be more conveniently cared for, he there piously and holily departed, on the day before the kalends of November of the one thousand four hundred and forty-seventh year. As the fame of his sanctity and miracles, and the concourse of peoples to venerate his sacred body there, increased from day to day, the brothers and all the citizens had his sacred remains translated to a nobler place, and took care that the cult shown to Thomas from time immemorial should be approved by the judgment of the apostolic see. Which cult Clement the Fourteenth, supreme pontiff, at length ratifying, permitted him by a solemn decree to be venerated with the rite of the blessed.

§ II. On the birth of B. Thomas. He is joined to the Friars Minor of the Strict Observance. Offices. The Province of St. Angelus. The Fraticelli cast out. Renowned disciples of B. Thomas.

B. Thomas born at Florence The parents of B. Thomas originated from Linari Repetti, Dizionario geogr. della Toscana, vol. II, p. 700. , a town of the Florentine tract, placed in the Val d'Elsa, beside the road that leads from Siena to Florence. But having migrated to Florence, they lived, if credit is given to the tradition of the people, on the very bridge Rubaconte, which namely Rubaconte de Mandella, governor or podestà of the Florentines, had set over the river Arno in the year 1236 or 1237 [Cf. Villani, Historia universalis, book VI, chap. 26, in Muratori, Rerum Italicarum scriptt., vol. XIII, col. 173.] . On this bridge, formerly about two hundred meters, now one hundred and seventy-five long, and more than seven meters wide, there were built in the fourteenth century two oratories [Cf. Fantozzi, Nuova guida de Firenze, p. 601. Gargiolli, Description de Florence, vol. II p. 26.] , the one sacred to St. Catherine, the other to the B. Mary of Graces (from which it was also called the Bridge at the Graces, Ponte alle Grazie); and besides two little cenobies of sacred virgins, afterward changed into lesser dwellings. In one of which, namely at the right of those who go up to the bridge from the square called Mozzi, B. Thomas may have begun his life.

[9] about 1370, the name of his parents uncertain, When he was born is neither established among all, nor strictly determined by the first writer of the Life. Francesco Savorini, without any doubt, indicates the year 1370 Storia delle gesta del B. T. Bel., p. 1. , and that it is probable appears from what will afterward be said of the entry of the servant of God into the Order of Minors. From his birthplace he was called Thomas of Florence; but also of Linari, since his parents originated from the town of Linari; of Scarlino, because he inhabited this convent of his Order for several years and loved it much; of Rieti, since he died at Rieti, and his sacred body rests there; finally, in the decree of Confirmation of cult, in the ecclesiastical office and in the more recent Lives Ibid. he is called Bellaci, because some writers judge that the holy man sprang from the noble family of the Bellaci [J. Brocchi, Vite de' santi e beati Fiorentini, part II, vol. II, p. 239, Florence 1761.] . But I would not wish to say this for certain, for the reason that several report that he was born of plebeian parents, namely butchers Cf. Francesconi, Firenze sacra, p. 127 , nor does the name Bellaci occur in Pietro Morelli, Mariano of Florence, Marcos of Lisbon, the anonymous published by Silvano Razzi, Wadding and others, who either composed his Life shortly after the period of B. Thomas, or took it from contemporary writers. Indeed they relate no name or surname of the parents at all, except that the Razzian anonymous Vite de' santi Toscani, vol. I, p. 694. , whom Brocchi follows Vite de' santi Fiorentini, part II, vol. II, p. 239. , calls the mother Spes or Speranza. Wholly hidden also is the name of the holy brother of B. Thomas, who, having entered the Third Order of St. Francis, was renowned for virtues. Of him Wadding says: In the paternal house

at Florence, he says, at the entrance of the Rubaconte bridge, near the church of St. George, in the square … Morzana, he led a most holy life. His fame being spread, many attached themselves to him, whom he imbued with pious disciplines in the aforesaid house. Their number being multiplied, he received as a gift the hospital of the Cippus, constructed by Brother Nicholas de Uzano for the care of the sick brothers of the convent of Fiesole; who when they obtained the cenoby of the Holy Savior neglected this xenodochium as superfluous… The deeds of this man have perished and his name: nor was he known among the people by any other than Brother Sinner, by which through humility he himself chose to be called Annales Min., vol. XI, p. 300, Rome 1734. .

[10] he was of the number of the Friars Minor of the Observance; Of the youth of B. Thomas, of his offences and conversion to God, there is nothing for us to discuss, since these things are copiously recounted in the Life to be edited below. Morelli there sets forth in what manner the servant of God entered the Order of Friars Minor, and labored in promoting the reform. He is often indeed called a Conventual: but how undeservedly is clear from the testimony of the first biographer: When at that time, he says, there was publicly preaching divine things to the people at Florence Brother John of Stroncone, a man renowned in morals and doctrine, whom the whole people of Florence, on account of his sanctity and miracles, most devoutly followed, and when for this reason he had admitted many youths and young men wishing to enter the most holy religion of St. Francis, and had received a monastery or a certain place for building a monastery situated on the hill of Fiesole in the year 1390, Thomas, having set out there, received from that same Brother John, a man, by Hercules, perfect and divine, the same most innocent habit of religion. Wherefore having been made a Brother of the Order of Minors etc. Now that John of Stronconio (Stranconius was wrongly read for Stronconius) presided over those Friars Minor who religiously kept the primitive rule of St. Francis, and who afterward, by the decree of the council of Constance of the year 1415, were called Observants Cf. Van den Haute, Breviarium hist. Ord. Minorum, p. 100. . Whose company, buffeted by varied fortune after the death of John of Valle, the reformer Cf. Arthur du Monstier, Martyr. Francisc., p. 460. Wadding, vol. VIII, p. 103. , flourished not a little at the end of the fourteenth century and the beginning of the fifteenth. About that time, namely in the year 1399 Gonzaga, De origine Seraphicæ Religionis, part II, p. 222. , there was given to them the cenoby of the hill of Fiesole, in which B. Thomas dedicated himself to God. He therefore from the beginning professed the institutions of the Stricter Observance; nor do we hold it established that he afterward departed from them. For he never had a stable and certain dwelling except in convents of the Observants; he himself administered their cenobies and provinces; and that the reform might be admitted into all the houses of the Friars Minor, he brought incredible diligence. Moreover, as will be plain in the Life to be edited below, he was on familiar terms with the most fierce propagators of the Observance, such as St. Bernardine of Siena, B. Albert of Sarteano, St. John Capistran. Nor does it cause hesitation that here in the decree on the confirmation of cult he is called a Conventual. For it was not for the Sacred Congregation of Rites to determine to what part of the Order of St. Francis the servant of God belonged, but whether the cult was legitimate or not. And the more easily could it happen that there should be an error in the name, in that both the approval of the cult was requested by the Conventuals, and B. Thomas had by chance died in their convent of Rieti, and there, although the neighboring Observants of the convent of Fonte Colombo had claimed the body, he obtained burial and the honors of the saints. Moreover all the fosterlings of St. Francis agree in extolling the virtues of B. Thomas and in celebrating his feast.

[11] and made provincial vicar, though a layman, Although B. Thomas was always a layman by profession, yet he sustained ample offices in the Order; which both was then by no means repugnant to Franciscan discipline, and was demanded by the most outstanding virtue and diligence of the servant of God. Not only was he declared guardian and provincial vicar, but also, when the superior of the whole reformed family, John of Stroncone, departed this life in the year 1418, into his place there succeeded jointly St. Bernardine of Siena and B. Thomas of Florence, of whom the former discharged the office of vicar in the provinces of St. Francis, or Umbria and Tuscany Gonzaga, De orig. Seraphicæ Religionis, part I, p. 7. , the other in the provinces of St. Angelus and Calabria Wadding, Ann., vol. X, p. 6. . How great this authority was appears from the letters which the ministers general of the whole Order sent to such commissaries [Ibid., vol. IX, p. 79 and 42; cf. ibid., p. 487. Van den Haute, Breviarium hist. Ord. Minorum, p. 95 ff.] . To these, namely, the superiors of the Observants were subject, from these they received all their jurisdiction, until in the year 1517 Leo X, Roman pontiff, separating the Friars Minor of the Observance from the others, resolved that thereafter one of them should be established as minister general.

[12] he greatly promoted the exercises of humility, Moreover, that it may appear how entirely and abundantly B. Thomas discharged the office of superior, it will be good to hear Gonzaga discoursing on the province governed by him De orig. Seraphicæ Relig., part II, p. 419. : The primordial zeal, poverty and sanctity of the Province of St. Angelus was so great that it can scarcely be expressed; nor is this any wonder, since it had the aforesaid blessed Brother Thomas of Florence as its author. For he taught its brothers both to practice wool-work, and to flee the frequenting of men, and to cultivate the strictest poverty joined with humility: so much so that for very many years his disciples were unwilling to accept any place where one could not apply oneself to such wool-work; lest at length growing torpid with idleness they should at some time succumb to temptations; and * scarcely any was found among them who wished to be initiated in sacred orders: from which it also came about that often the whole community was deprived on feast days of hearing Mass. Wherefore Eugene IV, supreme pontiff (from the year 1431 to 1447), out of a certain paternal affection, added to the time destined for such exercise on each feast day a second hour of contemplation or mental prayer: by which he might supply the defect to be incurred through the deprivation of Mass: which Pius II, likewise supreme pontiff (from the year 1458 to 1464), also confirmed. I pass over meanwhile their extreme abstinence, since with only one and that a sufficiently frugal refection each day they refreshed bodies worn with labors and vigils, their most profound humility and other virtues: which those who once desired to attain flew to this Province of St. Angelus: of whose number were the blessed fathers Benedict of Cremona, Gasparinus and Epiphanius, Insubrians. Nor only in the Province of St. Angelus, but also, as is handed down by the writers of the Life, in Sardinia, in Corsica and in other regions B. Thomas strove to the best of his ability to restore the rule of St. Francis to its former dignity.

[13] he declared war on the Fraticelli heretics Nor did he allow any diligence to be wanting to free Italy from the off-scouring of the Fraticelli. As SS. Bernardine of Siena, John Capistran and James of the Marches expelled them from other places, so B. Thomas expelled them from the Tuscan cenobies of St. Francis at Scarlino, of St. John at Gavorrano, and from many others which Fr. Morelli reviewed in the Life. Since one of our predecessors has discoursed widely on the offences of those heretics Acta SS., vol. X Oct., p. 323 ff. , the subject is not to be taken up again at this place. Only this we wish the reader to be advised, that those worst of mountebanks, although at times they were held to be Friars Minor, did not in fact belong to the Order of St. Francis, and that James of the Marches rightly addressed them thus: You make yourselves out to be Brothers of St. Francis, when no one of the Order of Minors has remained among you, unless some apostates have come in Chronologia historico-legalis Ordinis Seraphici, vol. I, p. 121; cf. p. 116. . Not, therefore, as some wrongly judged, did B. Thomas declare war on the Friars Minor, but on the most hostile enemies of the Minors.

[14] and joined outstanding men to his Order. He deserved excellently of his Order also in this, that he joined to the Regular Observance many men most outstanding in sanctity. Among whom these seem to be named before the others: Anthony of Stroncone, a layman; Polydorus of Rome, doctor of laws, who, born of most noble parents, entered the Order of Friars Minor at Scarlino under the guidance of B. Thomas, and in it was a layman by profession; John Ricci of Florence, who, though a layman, ruled the Tuscan province of his Order; Clement Capponi, a layman, of the noble family of the Capponi, born at Florence and dying in the convent of the hill of Fiesole near Florence in the year 1478; Dominic de Campis, a layman, who died at Florence about the year 1440; Gaspar of Florence, renowned for miracles before and after death, who departed this life in the year 1477; Angelus of Florence, a presbyter; Illuminatus of Florence, a layman; Sylvester of Siena, or of Radicondoli, a most learned man; Ladislaus, originating from the royal stock of Hungary; Marinus Massainus, who was buried in the convent of Monte Muro near Scarlino; Anthony of Siena or of Santa Regina, a layman; Leo of Petra-Buni, originating from the island of Corsica, who was renowned for prophecies at Scarlino; George of Erballo, a layman; Peter of the city of Penne; John the Lombard. To these are to be added Philip of Siena, Benedict of Siena, Mark Mascainus of Siena, Matthew of Florence, Michael of Massa, Juniper and Matthew of Terracina. All these are extolled with praises in the sacred Franciscan calendars, and certainly in the Martyrology of Arthur du Monstier.

* ex in edit.

§ III. The journeys of B. Thomas to the Holy Land and Ethiopia. Three times he is cast into chains and ransomed.

He was the companion of St. J. Capistran in various parts of the East, On John Capistran, at the beginning of the year 1437, there was laid by William of Casale, minister general of the Order of Minors, the troublesome burden of visiting and reforming the province of the East, and especially the convent of Caffa on the Euxine Sea, a colony of the Genoese Wadding, Annales Minorum, vol. XI, p. 13, Rome 1734. . In the convent of Jerusalem also discords were to be stilled [Ibid., p. 46 f. Cf. Martene and Durand, Veterum Scriptt. ampl. coll., vol. III, col. 782 ff.] . So in the year 1438 the commissary set out, taking with him with two other companions B. Thomas of Florence. At Jerusalem he stilled all the disturbances… He usefully established many things, and restored everywhere the collapsed discipline. In the city of Caffa, as being wealthier and more convenient for the commerce of Europeans, there was greater dissolution, and there he made a greater effort to take away abuses. Staying there for some time, he promoted the business of the Armenians; namely that they should come to Pope Eugene, and, casting off schism, acknowledge the primacy of the Roman pontiff over the universal Church: he came with them to Italy, and gave as interpreter Brother Basil, who had stayed long among them and thereafter

most skilled in that language Wadding, Annales Minorum, vol. XI, p. 71. . On this very journey, as will be narrated below, B. Thomas gave an outstanding proof of obedience, which God seemed to approve with miracles.

[16] and of B. Albert of Sarteano He had scarcely got back to Italy when he had to undertake another journey for the cause of the Christian religion. For there remained still other schismatic nations, to be brought back to the unity of the faith and the bosom of the Church, especially the Ethiopians and Indians placed in the most remote parts. Nor did Eugene, Roman pontiff, judge that these should be neglected. The union of the Greeks being completed, he at once dispatched Albert of Sarteano, with other brothers joined to him, among whom Brother Baptist of Levanto, afterward vicar general of the Observants, and Brother Bartholomew del Pelacane of Florence, (and our blessed Thomas himself, as is to be read below in his Life), volumes of the union being given to be carried to the patriarchs and Copts, and also letters to Thomas emperor of the Indians and Prester John emperor of the Ethiopians, and other most weighty instruments of the ample power committed to him in those parts Ibid. .

[17] to Prince Thomas This was the letter which Eugene IV had carried to Prince Thomas: To our most dear son in Christ Thomas, illustrious emperor of the Indians, greeting and apostolic blessing. Constant report has often brought to us that your Serenity, and at the same time all who are placed under your kingdoms, are true Christians; and we do not doubt that it is known to you too that the foundations of that faith were established from the beginning at the city of Rome, in which rest the bodies of the blessed apostles Peter and Paul, and we reside as vicar of Christ in that apostolic see, the lady and mistress of all churches. Wherefore desiring, if the Lord should grant it, to know something of the things that are done with your Excellency, and that you also may understand what is done among the western Christians, we send to your Highness the beloved sons, Brother Albert of Sarteano of the Order of B. Francis, our commissary in the eastern parts, and his companions, whom, if perhaps he cannot come in person, he shall think fit to send: and they are all men, indeed both full of the sacred doctrine of God, and also walking in the fear of the Lord and in his ways, to whom your Serenity may be pleased to give the full faith of belief in what they shall say both about the aforesaid things and also about certain more secret matters on our part. Given at Florence in the year of the Lord's Incarnation 1439, on the 5th before the kalends of September, in the ninth year of our pontificate Ibid., p. 71 f. .

[18] and to the Ethiopians. Eugene gave the same letter to the prince of the Ethiopians, of which this was the inscription: To our most dear son the presbyter John, illustrious emperor of the Ethiopians. With these and other letters given by the pontiff, the envoys sailed from Venice and in a happy course reached Jerusalem. Their deeds, although they are attributed by Wadding chiefly to B. Albert of Sarteano, yet pertain also to the holy Brother Thomas, and therefore are to be indicated at this place. Albert, then, when he had come to Jerusalem, showed to the Copts, the peoples of Egypt, scattered through Syria and other provinces, the letters of union, and delivered the pontifical ones, being reverently received by them in turn, and on the remaining journey bound to them by many benefits. Matters being prudently settled in the holy city, he went down into Egypt. It happened however that in a waterless land, a place of horror and vast solitude, drink and food failed, and he was languishing from two days' want. Sitting with his companions in the shade of a dry trunk, he began to complain and to remind God of his promise, who through his servant Francis had promised that the necessaries of life would not be wanting to his sons: "See," he said, "now I am dying: I shall not be able to carry out the commands of your vicar, nor to bring back perishing souls to the knowledge of your truth. Lord, have mercy." No sooner had he said this, than he saw near him a most beautiful youth greeting him in the Italian tongue, and soon bringing food. While he ate with joy and wonder the youth said: "There is no reason for you to distrust the divine mercy and providence. I am he who promised to my servant Francis opportune help, nor have you seen up to now in this religion the just forsaken or any Brother perish of hunger." These things said, he disappeared Ibid. p. 76. . The same prodigy Francis Harold recounts [B. Alberti a Sarthiano opera et Vita, p. 35. Cf. Marcellino da Civezza, Storia delle missioni Franciscane, vol. IV, p. 573, Rome 1860.] , but he refers it to a journey which he contends was made by Albert to Egypt with no one accompanying him.

[19] B. Albert having been hindered by the Turks Then the commissary of the pontiff made for Cairo, and that before the 12th day of September of the year 1440, on which John, the patriarch of the Jacobites of Alexandria, wrote to Eugene IV from Cairo that he had communicated many things with Albert Hardouin, Acta conciliorum, vol. IX, p. 1018 f., Paris 1714. . He met the sultan of Babylon, says Wadding, at Cairo, that he might give him leave and safe-conduct to go to the Ethiopians and Indians. The latter, suspecting that a treaty was being made against him, detained him for some days, held in honor at court, and after frequent conversation had been entered upon, the majesty of his countenance and the eloquence of his speech pleased him. A conference on matters of faith being held, he ordered the doctors of his law to be summoned, and a controversy having arisen about the chief mysteries of our religion, Albert learnedly proved all things, and sharply condemned the opposing delusions of impious belief. The doctors and the common people being stirred, the sultan, displaying zeal for his law, ordered the reviler of his prophet Mahomet to be removed from their midst. The Christians and Mamluks, taking counsel, decreed that by every means so great a loss to the Christian cause must be forestalled, .. nor must it be permitted that so distinguished a herald of Christ, a noble minister of the apostolic see, conspicuous for integrity of life and doctrine, should so perish, though to his own gain, yet to the loss of others. They interposed every effort, money, gifts, their own prayers and those of others, that, the tyrant's savagery being mitigated, he might go away free; and so skillfully did they act, that, the capital sentence made void, he called him to himself, received him kindly, and granted him ample faculty of going about all Egypt and Syria, the approach however to the Indians and Ethiopians being forbidden.

[20] and then seized with illness, Nevertheless while it was permitted to go on to the furthest bounds, he crossed the boundaries at his own risk, to carry out the pontiff's commands. Seized with illness, he sent companions to the princes of both nations, and he labored with such fruit among foreign nations, that he strengthened Catholics in the faith, recalled schismatics to the bosom of the Church, and led a huge race of Jacobites… to Florence, the council still lasting, through their own commissaries Wadding, Annales Minorum, vol. XI, p. 76 f. . In those missions Albert used the power which the Roman pontiff had given him of deputing brothers, and directing them to other parts of the world with authorities and faculties Ibid., p. 73 f.; cf. p. 71. .

[21] sent to Ethiopia, he is detained by the barbarians, To the Ethiopians, then, he had delegated B. Thomas with two presbyters and a third lay companion. But these, intercepted by the barbarians once, a second and a third time, as will be declared below in the Life and in the Annotations, could not carry out their commands, and Albert had the pontiff's letter carried by another way Ibid., p. 298. . Having received these, the king of the Ethiopians (cf. below, chap. 7, annot. a and m) dealt with Eugene IV through envoys, who before the middle of the year 1441 reached Florence [Hardouin, Acta concil., vol. IX, col. 1183. Raynaldus, Ann. eccl., at the year 1441, note, edited by Mansi, Lucca 1752. Hefele, Conciliengesch., vol. VII, p. 794 ff.] , and on the 4th day of February of the year 1442 subscribed the formula of faith Hardouin, col. 1021 ff. . From which note of time it may be gathered that B. Thomas with his companions was more probably captured after the middle of the year 1440, when he was still staying at Cairo with Albert of Sarteano, and before the beginning of the year 1441, when new envoys, as it seems, had already made for Ethiopia in his place. And to free him from servitude Albert spared no labor. From the first and second captivity indeed the brothers had been ransomed by Florentine merchants who were staying at Constantinople. But the third time the price of redemption was paid by merchants sent by Eugene, and I do not doubt that to this liberation pertains the letter which Albert of Sarteano wrote to Eugene IV. There we read this: Lastly I beseech the clemency of your Holiness, that those brothers of our Order, sent by your Holiness on great business of the faith, but intercepted by a sure captivity of the Teucrians and captive by that very interception, your Beatitude judge should not be left. It comes to my mind that that Peter, who lately was about to set out for Greece, for the salvation of those who have long been sighing for our faith more than can be said by me, would be suitable for snatching the aforesaid brothers from the hands of the Teucrians, since he both knows thoroughly the language of those infidels, and in those same provinces likewise has captive parents. Only let a suitable supply of money be at hand for him: which I judge need not be much, since I think those captives are to be freed rather by ingenuity and a certain cunning of divine providence than by much bronze. May the Lord almighty protect you, most blessed Father. From Venice on the 24th of October MCCCCXLIII [Wadding, vol. XI, p. 298, Rome 1734. Alberti a Sarthiano opera et Vita, p. 390. Martene and Durand, Vet. Scriptt., vol. III, col. 817.] . Harold, who also edited this letter, supposes that it was written not in the year 1443, but in 1442 Cf. B. Alberti a Sarthiano opera et Vita, p. 390, note. .

[22] but by the care of the same Albert, he is freed. Nor did Albert hold this enough. For when, of the money which had been collected for the chapter to be celebrated in the year 1443 at Padua [Cf. Martene and Durand, Vet. Scriptt., vol. III, col. 808. Wadding, Ann., vol. XI, p. 175.] , five hundred gold pieces remained, and these by the command of Eugene IV were to be spent on the fabric of the church of St. Anthony, he asked the pontiff that they might be spent on ransoming B. Thomas and his companions. Eugene assented, a greater sum being added, says Wadding Wadding, ibid., p. 298. , which the vicar general of the Minors sent with this letter to the rich Venetian merchant, Giovanni Martini or de Martinis, staying in Cyprus and procurator of the Friars Minor in those parts: We have celebrated indeed a glorious Chapter on the ninth day of June at Padua… Of the alms of the said chapter five hundred gold pieces remained, with which your and our dear Thomas of Florence with his companions, placed and detained in the captivity of the infidels, that they may be ransomed through your skill, if it shall be necessary, I have pleaded with the Holiness of our lord pope, and by his decree, the venerable presbyter Don Giovanni de Marostica * goes tomorrow from here, from Siena, to Venice, to bring the aforesaid money to Luigi, your brother, most dear to me. And you, zeal and diligence

apply, that the aforementioned brothers be ransomed at the lowest price they can. But if by the providence of God they should be found freed from prison or otherwise already taken from our midst, see that you inform us and Luigi and the Holiness of our lord, that that money may be spent on some pious work, according to the good pleasure of our same lord; and write the like in all respects to your Luigi. I am not ignorant of your love toward me, and Brother Thomas and our Order; and also of the well-deserved faith with which you attend upon the Holiness of our lord, and also of your rectitude in those matters to which for the sake of God and friends you stretch forth your hands… From Siena on the 14th of July 1443 Alberti a Sarthiano opera, p. 387; cf. p. 58 and 390. . So far B. Albert, for whom at length the matter so succeeded, that Giovanni de Marostica, four hundred gold pieces having been paid, brought B. Thomas and his companions safe to Italy Cf. Wadding, Ann., vol. XI, p. 298.

[23] It is disputed concerning Prester John. The remaining deeds of B. Thomas are diffusely narrated in the Life presently to be edited, and in such a way that it is of no concern to discuss them at this place. One thing still is to be noted, namely that the writer of the Life makes Prester John Cf. Ludolf, Commentarius in Hist. Æthiopicam, p. 218 ff. king of Ethiopia. In our age all now agree that that name was not of an African but of an Asian prince, and given originally to that Kor-Khan, who in the middle of the twelfth century was king of the Qara-Khitai, dwelling to the east of the Caspian Sea: which Gustav Oppert has made manifest [Der Presbyter Johannes in Sage und Geschichte, Berlin 1854. G. Pauthier, Le pays de Tanducet le pretre Jean, p. 13 ff. Cf. Fr. Pagi, Breviarium Rom. pontificum, vol. III, p. 87 f.] . But in this not a few are mistaken, that they judge that Prester John was not taken for the king of Ethiopia before the end of the fifteenth century Cf. Acta SS., vol. XII Oct., p. 306 f. . That the error is much more ancient seems clear from what has been said before. For besides that the biographer of B. Thomas composed his work before the end of the fifteenth century, there survives a letter of Eugene IV inscribed in the year 1439: To our most dear son the Presbyter John, illustrious emperor of the Ethiopians Cf. above, no. 18. . The same name Albert of Sarteano employs in a letter which he sent in the year 1440 to Matthew Bissarrus B. Alberti a Sarthiano opera, p. 324. Cf. Labbe, Concil., vol. XIII, p. 1217 f. . Indeed, writing in the same year 1440 to Leonello, prince of Ferrara, he says: The king of Ethiopia we are accustomed commonly and in almost daily use to call Prester John B. Alberti opera, p. 338. , an appellation that is to say not so recent. And in very truth, to omit other things, Jordan, in the middle of the fourteenth century bishop of Columbum, calls that John king of Ethiopia [Recueil de voy. et de mém. publ. par la Soc. de géogr., vol. IV, p. 56. Cf. Oppert, p. 6.] .

* de Norostica in edit.

§ IV. The sepulcher of B. Thomas most celebrated for miracles. Translation of the body. Progress and confirmation of the cult.

B. Thomas dies at Rieti When on the Roman journey B. Thomas had been seized with a grave disease, and in the cenoby of the Observants of Fonte Colombo near Rieti, to which he had turned aside, could by no means recover, he was conveniently led by noble men of Rieti who had come to visit him into the city, to the convent of St. Francis, that he might more opportunely have physicians and the other necessaries Wadding, Ann., vol. XI, p. 299. . There a little after, on the 31st day of October, he fell asleep in the Lord, namely among the Conventuals, since there was no convent of Observants at Rieti. The brothers of Fonte Colombo indeed earnestly reclaimed the sacred body, because B. Thomas had professed their institution. But both the Conventuals and the citizens of Rieti, by no means suffering so notable a treasure to be carried elsewhere, laid the relics in the middle of the church of St. Francis; yet not immediately from his death, since, says the writer of the Life, he began to shine with such frequent miracles, that the body lay unburied for a good many days on the bare ground, on account of the innumerable multitude of peoples and the concourse of citizens and townsfolk. At length on the 5th day of November, if we follow Francesco Savorini, the magistrates of Rieti resolved that a stone sepulcher, surrounded by an iron grating, should be placed in the church of St. Francis at public expense. In this, then, was laid the wooden chest in which the body had been enclosed Storia delle gesta del B. Tommaso Bellaci, p. 15. .

[25] and he ceases to work miracles, at the command of J. Capistran. That tomb began to shine with so many and such great miracles, says Pietro Morelli, that the name and celebrity of Bernardine of Siena, whose canonization was then being sought, seemed to be somewhat diminished; and all the more because it had been objected that the divine Thomas had healed some whom St. Bernardine had previously not cured. Then St. John Capistran is reported to have gone to the sepulcher of Thomas, and to have commanded that no prodigies should thereafter be wrought, until Bernardine had been entered in the number of the saints. But when this at length had taken place in the year 1450, then the servant of God, who is said to have ceased from every wondrous work for four years, again conferred benefits on those who begged him. Especially admirable was, in the year 1451, the healing of Antonio Fornaro, a citizen of Rieti, and for that reason, so we read in the Life, from that time to this present day, each year, on that very day on which that miracle was done, the memory of so great a matter … is kept, namely, on the witness of Francesco Savorini Ibid., p. 16. , on the next Sunday after the feast of St. Bernardine of Siena.

[26] In his honor a chapel is built, On the same day afterward the relics were translated, as we learn from Morelli. When at the end of the fifteenth century the river of the city of Rieti, the Velino, had so … risen that … it had flooded the church of St. Francis with the greatest abundance of waters, and had for many days overwhelmed the chest of B. Thomas itself, yet the body was found unharmed, altogether undamped [Cf. Angelotti, Descriptio urbis Reate, in Grævius and Burman, Thesaurus antiq. Italiæ, vol. VIII, part IV, col. 12.] . Wherefore … noble and upright men had a chapel, which they call a capella, built and erected in his honor, and in the middle of that chapel they placed a marble sepulcher, raised from the ground in the manner of an altar, enclosed with iron gratings, and into it on the Sunday within the octave of St. Bernardine they translated the most blessed body of that Thomas. I do not know whether this was the sepulcher which F. Savorini supposes to have been placed in the year 1447 Cf. above, no. 24. . Whatever the case, the new chapel soon labored under a want of sacred furnishing; and that it might be relieved, Antonio del Monte, legate of the Holy See, solicited all the faithful by public letters in the year 1514. This instrument, kept in the archive of the Conventual Friars at Rieti and published in the year 1827 by Savorini Storia delle gesta del B. Tommaso Bellaci, p. 17 f. , we present entire, because it is a most certain document of the cult accorded to the servant of God, more than a hundred years before the Urbanian decrees of the year 1634.

[27] those who care for it are enriched with an indulgence. Antonio, by divine mercy presbyter cardinal of the title of St. Praxedes of the holy Roman Church, legate a latere of the apostolic see at Perugia and in Umbria, to all and each who shall inspect the present letters, everlasting salvation in the Lord.

Although he from whose gift it comes that he is worthily and praiseworthily served by his faithful, out of the abundance of his piety, which exceeds the merits and prayers of suppliants, rewards those who serve him well with much greater things than they can merit, nevertheless … desiring to render to the Lord a people acceptable and a follower of good works, we incite the faithful themselves to please him by certain alluring gifts, namely indulgences and remissions, that thereby they may be rendered more acceptable to the divine grace. Desiring therefore that the altar of B. Thomas, situated in the church of St. Francis of the Order of Friars Minor in the city of Rieti, be frequented with fitting honors, and be venerated by the faithful of Christ therefore, and be duly repaired and maintained in its buildings, be adorned with books, chalices and other ecclesiastical ornaments, be maintained and served, and that the aforesaid faithful of Christ may the more gladly flock to the said altar of St. Thomas for the sake of devotion, and have before their eyes the maintenance of the said altar, that thereby they may know themselves refreshed there by the gift of heavenly grace; we, inclined to the supplications humbly presented to us about this by our beloved in Christ master Simon non of Anthony, vicar of the brothers of the said convent, by the authority of our cardinalate office, which we also exercise in this part, and trusting in the mercy of almighty God and of his blessed apostles Peter and Paul, to all and each of the faithful of Christ of both sexes, truly penitent and confessed, who shall devoutly visit annually the aforesaid altar, on the next Sunday after the feast of St. Bernardine, from the first vespers of the day until the second * inclusive, and shall stretch forth helping hands for the maintenance of that altar, as is set forth, as often as they do this, mercifully relax in the Lord one hundred days of enjoined penances, the present letters to last for perpetual future times. In faith and testimony of all and each of the premises we have ordered the present letters to be made, and have commanded and caused them to be strengthened by the appending of our seal.

Given at Rieti in the year of the Lord one thousand five hundred and fourteen, on the fourteenth before the kalends of October, in the second year of the pontificate of the lord Pope Leo the Tenth.

Place ✠ of the seal

Federico Agatoni.

We wish it noted in passing that that concession was abrogated, since St. Pius V, Roman pontiff, in the year 1567 altogether removed and made void all indulgences, by whomsoever and for whatever places or persons attributed, for which helping hands are to be stretched forth and which in any way contain the faculty of questing [Eus. Amort, De origine indulgentiarum, part II, sect. II, no. 29, p. 44, Augsburg 1735.] .

[28] His canonization is promoted, In the same year 1514 in which Antonio del Monte had issued the decree, the people of Rieti by common counsel took steps to promote the canonization of the servant of God Wadding, Ann. Min., vol. XI, p. 301. . Of which business these things are written in the copy of the Life sent by Poussines, and which will below be designated by the letter C, which we render in Latin from the Italian speech: The city of Rieti already in the year 1514, as is manifest from the book of Reformations in the priorial chancery itself, by public council sent as envoy the noble citizen Francesco Eusebi, to have instance made in the matter of the canonization.

[29] and his cult flourishes But although the cult was not confirmed by the Roman pontiff before the year 1771, as will presently be explained, yet the public veneration by no means cooled. Thomas was called blessed,

both by the most ancient writers of the Life, and in the instrument alleged above, and by very many authors of the sacred calendars. His sanctity is extolled at the 31st day of October by Ferrari Catal. SS. Italiæ, p. 686, Milan 1613. , Arthur du Monstier Martyr. Francisc., p. 499, Paris 1638. , Hueber Menol. Francisc., p. 2055, Munich 1698. , Carlo Guido Forti Catal. agiolog. Hetrusc., p. 41 f., Rome 1731. , Maurizio Francesconi Firenze sacra, p. 127, Florence 1739. , from whom we learn also that the feast of B. Thomas on the 31st day of October was accustomed to be celebrated by the butchers of Florence. To these and a good many others is to be added Pietro Cappelletti, who composed a poem dedicated in the year 1563 to B. Thomas of Florence. He was vicar general of Marcantonio Amulio, who was cardinal from the year 1561, and from the year 1562 to 1570, in which he died, bishop of Rieti [Cf. Ciaconius, Vitæ Rom. pont. et cardin., vol. III, fol. 929, edited by Oldoinus, Rome 1677. Cardella, Memorie storiche de' cardinali della S. Rom. Chiesa, vol. V, p. 33 ff.] . Those verses we shall print below.

[30] long before he is numbered among the saints, Nor did the relics of the holy man lack honor. For when, even after the construction of the stone sepulcher Cf. above, no. 26. , the body of B. Thomas was not sufficiently safe from the river Velino rising and flooding the church, the people of Rieti, about the year 1660, laid it in a higher place Savorini, Storia delle gesta del B. Tommaso, p. 18. , namely in the right part of the chapel which was sacred to the Holy Magi. A hundred years after, on the 29th day of September of the year 1761, the Conventual Friars with solemn rite translated the precious pledges under the table of the altar of the same chapel: at which time and thereafter very many prodigies were wrought, as both the votive offerings and tablets hung at the sepulcher, and authentic instruments, testify.

[31] so that his garments are held as relics. Not only the body of the servant of God, but also his garments were an object of veneration, and some gave much labor to acquire a part of them for themselves. Giuseppe Maria Brocchi laid an obtained particle in the same reliquary with relics of other saints: which was kept in his public oratory, dedicated to God and to all the saints of Florence Brocchi, Vite de' santi e beati Fiorentini, part II, vol. II, p. 255. . Moreover this testimony was given by the guardian of the convent of Fonte Colombo: By the present, I the undersigned guardian of the venerable convent of St. Francis of Fonte Colombo, give credit and attest by the word of truth that the particle of the habit enclosed in a small wooden case and secured with the seal of this convent impressed in Spanish red wax, was extracted and cut off by me from the entire habit of B. Thomas of Florence, from a very ancient tradition found in the church of this convent and sanctuary of St. Francis of Fonte Colombo, of the diocese of Rieti. In faith of which, etc. Given in the above-said convent on the 6th day of January 1735. I Brother Antonio Maria of Sirone, guardian of the Min. Osserv. * Reformed.

[32] His canonization is pressed at the end of the eighteenth century, As B. Thomas was venerated with greater veneration from day to day, the city of Rieti, which already in the year 1514 had taken steps concerning his canonization, again at the end of the eighteenth century brought its diligence to have his cult confirmed by the holy see. So Bishop Giovanni de Vita, at the request not only of the Conventual Friars, but of all the inhabitants of the town and the neighboring parts, had processes drawn up; and on the 24th day of April of the year 1770, pronounced that cult had been shown to the servant of God from time immemorial. Thence, the cause being carried to Rome, the Sacred Congregation of Rites on the 17th day of August of the year 1771 gave sentence, which on the 24th day of the same month and year Clement XIV confirmed. We bring forward the decree as it was copied from the Acts of the secretariat of the Sacred Congregation, by the care of R. P. Giuseppe Boero, presbyter of the Society of Jesus, and transmitted here. It scarcely differs from the text which Savorini edited Storia delle gesta del B. T., p. 20 f. , except that there the names of the prefect and secretary of the Congregation are added; these we have enclosed in square brackets:

[33] which, held in the year 1771, For Rieti, of the canonization of B. Thomas Bellaci of Florence, professed lay brother of the Order of Minors Conventual of St. Francis.

Whereas by the ordinary Sacred Congregation of Rites, under the 23rd day of March of the current year, on the report of the most eminent and most reverend lord cardinal Chigi of illustrious memory, ponent, and prefect of the same sacred Congregation, the commission of introduction of the cause of blessed Thomas Bellaci of Florence, professed lay brother of the Order of Minors Conventual of St. Francis, whose body rests at Rieti in the church of those same Friars Minor Conventual, had been admitted, and by our most holy lord Clement XIV under the 6th day of April had afterward been signed; according to the tenor of the aforesaid commission, at the instance of P. Master Fr. Giuseppe Antonio Martinelli of the aforesaid Order, consultor of the Sacred Congregation of Rites and postulator of the cause, there was proposed by the most eminent and most reverend lord cardinal Marefoschi, ponent, and S. prefect of the Congregation of Rites, and discussed in the said sacred Congregation the doubt written below: Whether the sentence passed by the judges delegated by the most reverend bishop of Rieti, concerning the cult shown from time immemorial to the same servant of God, or concerning the case excepted from the decrees of Urban VIII of holy memory, is to be confirmed in the case and to the effect etc. And the same sacred Congregation, having heard R. P. D. Domenico of San Pietro, promoter of the Faith, who set forth his opinion in writing and by voice, thought it should be answered: Affirmatively, if it shall seem good to our Most Holy Lord. On the 17th day of August 1771.

And report having been made by me the undersigned secretary of the aforesaid things to our same Most Holy Lord, his Holiness kindly assented, on the 24th day of August 1771.

[M. Card. Marefoschi, prefect,

M. Gallo, secretary of the S. R. C.]

[34] it is most splendidly celebrated in the following year, On the day after the news of the confirmed cult reached the city of Rieti, namely on the 31st day of August of the year 1771, the bishop of Rieti, in the presence of the magistrates and many leading men, sang the hymn Te Deum in the church of St. Francis. On which day, as on the following, an innumerable multitude of men flocked from every side to venerate blessed Thomas. But because through the shortness of the time a sufficiently splendid pomp could not then be employed, the festivities to be celebrated more magnificently were deferred to the 29th, 30th and 31st days of May of the following year, 1772. And on those three days the sacred house of the Conventual Friars shone with incredible array. At the doors of the church there was presented in painting the servant of God announcing Jesus crucified to the Turks. And in the church itself, on the principal altar, excellently decorated, was set an image of the holy man taken up into heavenly glory, and from the chief arch of the church this inscription hung:

TO B. THOMAS BELLACI OF FLORENCE

PROFESSOR OF THE SERAPHIC INSTITUTE

HIS SACRED IMMEMORIAL CULT

BEING APPROVED BY THE APOSTOLIC SEE

THE CONVENTUAL MINORITES

THE CITY OF RIETI

THE NEIGHBORING PEOPLES REJOICE

ENTREATING AND VENERATING THEIR VIGILANT PATRON.

[35] in the church of the Conventuals at Rieti, In other paintings B. Thomas had been portrayed surrounded with rays, and raised on high while he prayed; or making tame a stag, wolves and animals of the same kind; receiving bread and water from an angel, when he suffered hunger in the desert; ordered to carry burning coals in his hands and bearing them unharmed; moving a huge rock from its place with a staff alone; finally restoring to a certain poor man, when he himself had already departed this life, three toes cut off by accident. Besides the image of Clement XIV, Roman pontiff, and the family arms of the Bellaci, this elogium was to be seen:

TO B. THOMAS BELLACI OF FLORENCE

FROM THE NEFARIOUS WAY OF A MOST ABANDONED YOUTH

BY THE GREATEST NOD OF TRIUMPHANT GRACE

ROUSED TO THE ANGELIC LIFE

AMONG THE MINORS CONVENTUAL

CONSECRATED TO THE PATRIARCH OF THE POOR

BY ABSTINENCE VIGILS PRAYERS CONTEMPLATIONS

SWEETNESS OF MANNERS HATRED OF SELF ALL VIRTUES TOGETHER

ESPECIALLY DEAR TO GOD

BY PROPHECY THE GRACE OF HEALINGS THE SEARCHING OF HEARTS

THE OTHER SUPERNAL CHARISMS MADE ILLUSTRIOUS

AMONG THE ETHIOPIANS AND INDIANS PRESSED BY HARD CAPTIVITY

PRISONS TRIBULATIONS TORTURES

GLADLY CONSTANTLY FULFILLED FOR CHRIST

AT LENGTH ON THE DAY BEFORE THE KALENDS OF NOVEMBER MCCCCXLVII

IN THE LXXVIITH YEAR OF HIS AGE

BURNING WITH A SURE DESIRE OF MARTYRDOM

MOST HEAPED WITH MERITS

CALLED FROM HERE TO THE STARS

MOST CELEBRATED FOR MIRACLES IN LIFE AND AFTER DEATH

FOR THE IMMEMORIAL CULT SHOWN *

DULY APPROVED BY CLEMENT XIV

AGAIN REJOICE

RIETI

AND HIM WHOM IN THE HEAVENS ENJOYING BLESSED ETERNITY

YOU CELEBRATE THROUGH FOUR CENTURIES

THE SAME PATRON

IN THIS SOLEMN THREE-DAY GLADNESS

WITH THE THRONG OF NEIGHBORING PEOPLES INCREASED

WHILE TO THEIR OWN CONFRERE

THE FOSTERLINGS OF THIS CENOBY

HEIRS OF THE SACRED REMAINS

PAY WORTHY HONORS

VENERATE MORE FERVENTLY.

[36] with great array and the labor of all. Moreover through all those three days Mass was sung with the most elaborate array; on the first day indeed by Michelangelo Giannini, apostolic protonotary and vicar general of the bishop of Rieti; on the second day by Lodovico Camarda, canon penitentiary of the cathedral church, on the third finally, or the 31st day of May, by the bishop of Rieti himself, Giovanni de Vita, who during the sacred rite told the praises of B. Thomas in a sermon. Francesco Antonio Savorini recounts at length Storia delle gesta del B. Tommaso, p. 34 ff. with what great zeal of all orders of the city, with what incredible throng and with what great array the feast days were celebrated. He adds that the expenses were supplied by the convents of Friars Minor of the Roman province, by the magistrates and citizens of Rieti, by the inhabitants of the neighboring parts, the pious sodality which had been instituted in honor of B. Thomas contributing most in labor and subsidies.

[37] B. Thomas is praised in the martyrology and his feast is instituted. The Roman Curia permitted also that in the Martyrology of the three Orders of St. Francis the name of the glorious Brother should be adorned with this praise: At Rieti in Umbria, the birthday of blessed Thomas of Florence, confessor, of the Order of Minors, who having set out together with St. John of Capistrano to Palestine, soon to Ethiopia with Brother Albert of Sarteano and other brothers of his Order, and there having suffered many things for Christ from the infidels, at length returning to Italy, renowned for virtues and the fame of miracles, rested in peace; his immemorial cult Clement XIV, supreme pontiff, ratified Martyrologium Romanum, p. 435, Rome edition of 1845. ; this at the 31st day of October. It was moreover granted to all Friars Minor both Conventual and Observant, and also to the clergy of the whole diocese of Rieti, that every year, on the 31st day of October, the feast of B. Thomas should be observed with the rite of a lesser double. All things moreover are from the common of confessors not pontiffs, both in the Mass and in the ecclesiastical Office, except the prayer, the lessons of the first nocturn from the occurring Scripture, the lessons of the second nocturn, which we copied out at the beginning of this Commentary, and the ninth lesson, which is from the vigil of All Saints.

* sic in edit.

* sic in edit.

* secunda in edit.

* sic in edit.

* exibito in edit.

§ V. Benefits obtained from God at the intercession of B. Thomas. Prodigies wrought before and after the confirmation of the cult.

Before the confirmation of the cult, there were wondrously restored by B. Thomas The posthumous glory of B. Thomas of Florence is especially commended by the innumerable benefits which he conferred on men at once from his death. A good many wonders indeed, on Wadding's authority Annales Min., vol. XI, p. 299. , have perished through carelessness. But since the relics were translated again, namely from the 29th day of September of the year 1761, very many things have taken place which have been held as miracles, and which sworn witnesses have confirmed before public notaries. Their testimonies, deposited in the archive of the convent of the Conventual Friars at Rieti, were inserted in the process which the bishop of Rieti in the year 1770 ordered to be drawn up by ordinary authority. The same were used by Savorini, when he wrote the Life of B. Thomas Savorini, Storia delle gesta del B. Tommaso, p. 21 ff. ; whose narrative we briefly comprise.

[39] several sick persons seized in their limbs, Antonia Bianchini, of Rieti, suffered so from rheumatism that she could not move. When she had come to B. Thomas in prayer and had applied a particle of his garments to her body, after a few hours she recovered. Pietro Faita, of Rieti, seized in his arms and hands by rheumatism, when he had been led to the sepulcher of B. Thomas and had prayed there for half an hour, in the sight of all recovered the use of his limbs. Another man of Rieti, Andrea Ranieri, was so weakened by various diseases that for a long time he could not walk except by using little staffs. At length he crept to the sepulcher of the holy man, and having besought him for some time, rose up, many seeing it, sound and altogether whole. Likewise Paolo Antonio Picuti, of Rieti, badly bitten by a horse, could scarcely walk, even leaning on a staff, and that for thirteen months, when he went to the sacred body of B. Thomas. Anointed with oil from a lamp hanging there, he recovered the use of his whole body. A sick woman of Rieti, Francesca Jacobini, fixed in bed for seven years, ordered herself to be carried to the tomb of the servant of God. Immediately she could walk a little; but returning there on the third day after, she fully recovered. There also was healed Maria Cappelletti, of Rieti, who was so weak in arms, hands and feet that for a whole year she lay almost always in bed. Carried to the sepulcher of B. Thomas, she could return home on foot, no one helping.

[40] those suffering from sciatica, Giovanni Fiori, canon of the cathedral church of Cittaducale in the province of the Abruzzi, suffering from sciatica, wished to be carried on horseback to the town of Rieti. Having ardently prayed to its patron, he celebrated Mass, which for some time he had been compelled to omit, and having completed it he was healed, and on the same day returned on foot to Cittaducale, about five miles distant from Rieti. Giovanni Moroni, servant of the most noble house of the Crispoldi of Rieti, who for now the third year was tortured by sciatica and could not walk except leaning on a staff, committed his cause to B. Thomas, and was made sound.

[41] those troubled by demons, Maria Polini, originating from Monte-Severo (Montenero), which is a little town of the diocese of Sabina, troubled for fourteen months by a demon, came to the sepulcher of B. Thomas and was freed from all molestation. The same was obtained by Maria, wife of Domenico Pattachiola, of the diocese of Cittaducale, who was believed bewitched.

[42] women in childbirth, Barbara, wife of Bernardino Romanelli, of the little town of Monte-Severo, having happily given birth to one child, was in danger of her life, because she could not bring forth the other fetus, which was extending its little arm. When the surgeons, having applied their art in vain, saw certain death for the mother, and that it would be hastened if the infant, already dead, were drawn from the womb, they committed the woman to the priestly care of the archpriest. But, after at his exhortation a particle of the garments of B. Thomas had been applied, and the sick woman's forehead had been anointed with oil from his lamp, Barbara brought forth the fetus and was delivered. Likewise, the aid of the holy man having been implored, Dominica, wife of Geminiano Angelini, of the little town of Roccantica in the diocese of Sabina, who had been in danger of her life for twelve days, happily voided the afterbirth, long hindered. Gertrude, wife of Antonio Baii, of Rieti, and Maria Arcangela, wife of Lelio Donarelli, likewise of Rieti, being unable to give birth, had been brought into the highest danger of life. The patron of the town being invoked and his relics applied, they happily gave birth to offspring. Flaminia, spouse of Count Simonetti, of Rieti, when of seven infants she had been able to nourish none with her milk, bore an eighth little son, whom also she in vain desired to suckle. But when she had applied a part of the garments of B. Thomas to her body, had ordered the little boy to be carried for nine continuous days to his sepulcher, and had promised that he would be clothed for a whole year in the Franciscan habit, she soon obtained her wish.

[43] a good many in fever, Teresa, wife of Carlo Franceschini, of the village of Contigliano in the diocese of Rieti, had been troubled for two months with continual fever. All the labor of the physicians being brought to nothing, she sent her husband to Rieti, to have a shift blessed for her at the sepulcher of B. Thomas. She had scarcely covered herself with it when the fever withdrew for ever. Maria, daughter of Antonio Palmegiani, of Rieti, afflicted for two years with various diseases, was at length also seized with a violent fever. But on the same day on which she was rubbed with oil from the lamp of B. Thomas, she escaped from the disease. In the same way Filippo Steccati, of Rieti, who had employed physicians in vain, was restored from a tertian fever, from which he had begun to suffer two months before. The physicians had also declared incurable a long-lasting fever by which Felice Censi, of Castelnuovo (of the abbacy of Farfa), was troubled. But he, wearing relics of the servant of God on his neck, was at once freed.

[44] or those who fell from high places Christiana Bianchini, widow of Francesco de Concerviano (of the abbacy of San Salvatore Maggiore in the diocese of Sabina), had broken her foot by slipping. After a long and useless cure, at last carried to the tomb of the saint of Rieti and praying to God there, she was so restored that she went back home on foot. Alessio Vittori, of the village of Colle Longo in the diocese of Sabina, having fallen from a high place, was held to be dead; but the relics of B. Thomas being applied to his body, suddenly opening his eyes, he spoke and appeared sound.

[45] and those afflicted with various diseases. Bonaventura Martini, a Minor Conventual, prefect of studies of the convent of Rieti, very gravely affected with gnawings and spasms, was on the point of dying, when, the relics of the holy Brother being touched, he suddenly recovered. Camilla, daughter of Giovanni Antonio Antonelli, of the village of Calvi in the diocese of Narni, asthmatic for five years, placed a part of the garment of B. Thomas on her body, swallowed a very slender thread in a drink, and at once came to health. Lodovico, little son of Clemente Fiorilli, of Rieti, suffering on the third day after he was born from a grave disease of the eyes, was carried to the altar of B. Thomas and earnestly commended to him. And he suddenly opened his eyes, which before he had kept closed, and a little after recovered entire health. And by these benefits indeed B. Thomas put his clients and especially the people of Rieti under obligation, before his cult was confirmed by the holy see. Now must be reviewed those things which took place after the sacred triduum of the year 1772 Savorini, Storia delle gesta del B. T p. 25 ff. .

[46] The cult being confirmed, B. Thomas obtains health Antonio Grandoni, of Rieti, a surgeon, was tormented with internal and acute pains, the cause of which no one could discern. He was already in danger of life, when much blood besides began to flow out. Then he stretched forth his hands to B. Thomas, and, imploring him, was forthwith delivered from the flux of blood and all pain. Francesco Ceccarini, of the town of Mondaino, in the diocese of Rimini, a professed member of the Third Order of St. Francis, when in the middle of the month of May of the year 1772 he was staying at Accumoli, in a house of the Minors Conventual, was so dangerously sick with a tumor in the abdomen and fever, that on the physician's order he was fortified with the sacraments of the dying. But recalling that on the 29th day of the same month of May the sacred triduum in honor of the blessed Brother was to begin at Rieti, he begged his aid all that day. These prayers B. Thomas did not spurn; for at the first light of the following day, the tumor immediately bursting of itself, he escaped from the fever and other evils.

[47] to many almost despaired of. Pietro Provisini, of Terni, vehemently tormented with an ulcer in the throat and bereft of almost all hope of health, at length approached the holy man with novena prayers, and after a few days began to enjoy excellent health. Benedicta, wife of Francesco Menzetti of Terni, having suffered a miscarriage in the third month of her pregnancy, was in danger of her life, because she could not expel the afterbirth. But after she had begged help from B. Thomas and had been anointed with oil from his lamp, she voided the afterbirth, all danger being now driven away. The same woman's son Joachim, in his seventh year, suffering from fever and almost despaired of by the physicians, recovered as soon as oil from that salutary lamp was applied.

[48] There are driven away pains of the nerves, Countess Anna Maria Fadulfi, of Terni, wife of Francesco Lorenzoni of Rieti, suffered for many years from distentions of the nerves and spasms, and was often on the point of giving up her soul. But she was fully restored, from when, placing all hope in B. Thomas, she applied a part of his garments to her body and resolved to visit the sepulcher at once. Catherine, wife of Gioacchino Mazzoneschi, of Terni, when she had been distressed with a violent pain of the nerves for seventeen years, on a certain day, being worse than usual, fled to the help of B. Thomas and was forthwith restored from the disease.

[49] joint diseases Bartolomeo Montaldi, presbyter of the Order of Minors Conventual in the convent of Rieti, when he was vehemently tormented with a joint disease in the right knee, invoked the aid of the saint especially honored in the convent, and touching his relics, immediately returned to health. Eusebia, wife of Tommaso Pediconi, of Terni, suffering gravely with rheumatism for a whole month and a half, implored the aid of B. Thomas and placed his image on the seat of the pain; and the sickness at once vanished. Indeed when she had made for Rieti to give thanks, and on the journey, having twice fallen from her horse, had gravely hurt her left leg, arriving with difficulty at the sepulcher of the blessed man, she was at once restored, and soon on returning home was entirely healed.

[50] and fever; Mariansanto Imperadore, of the village of Belmonte in the diocese of Rieti, tossed with an acute fever, had placed all his hopes in B. Thomas. Anointed therefore with oil from the lamp, he was thereafter of firm health. Felice Ienzi, of the place called Poggio S. Lorenzo (of the abbacy of Farfa), fell into a violent and dangerous fever. But the disease was driven away shortly after the sick man, commending himself again and again to B. Thomas, applied a particle of the relics to his affected body.

[51] indeed the body of B. Thomas moves of itself Finally it is not permitted to pass over in silence, says Savorini Storia delle gesta del B. Tommaso p. 19 f. , how the sacred body of our blessed one turned itself in the reliquary. In the last translation it had been placed almost on its back, with the face turned a little to the glass placed in the front part of the reliquary, and both shoulders resting on a cushion. At the beginning of the month of February of the year

1769, when the sepulcher of the blessed one was opened to satisfy the devotion of pilgrims, it was perceived that the left shoulder had been raised, the face being directed more than before toward the glass. Likewise in another position were found the left arm, the legs and the feet… To that portentous motion all the faithful bear witness who are accustomed to visit the sepulcher.

[52] and blows are heard in the sepulcher. Moreover wondrous blows were several times heard from the urn, as of someone knocking within; and when in the month of October of the year 1770 there stood before the sepulcher of the blessed man Prior Giovanni Battista Quarelli of Turin, royal imperial secretary at Rome, with Feliciano Matteo, a Roman priest, and Bonifacio Staffa, chancellor of the bishop of Rieti, behold, to their great astonishment they heard the sound of such blows. Which fact other witnesses at other times confirmed. Wonderful also was that most delightful fragrance which the sacred body spread from the sepulcher.

LIFE OF B. THOMAS OF FLORENCE BY PIETRO MARINO MORELLI

from the Vallicelliana manuscript codex, collated with the codices of Gallonio and Poussines.

Thomas of Florence, otherwise of Rieti, of the Order of Friars Minor of the Strict Observance. (B.)

BHL Number: 8251

BY PIETRO M. MORELLI

CHAPTER ONE.

The birth of B. Thomas, his libidinous life and conversion to God.

B. Thomas, by God's providing Life ^b of the divine Thomas of Florence of the Order of the Seraphic Father Francis, whose body lies in the cenoby of the Fratrum add. B, C. Conventuals in the city of Rieti Reatini B. . Since that most clement God, who for his own incredible goodness created all things, and governs moderat C. and rules the things created most wisely by his supreme providence, has always chosen for himself certain eminent men holier than the rest, by whose most approved morals and sanctity of life he might not only spread his own most holy name and glory through the whole world, but also might consult best for human salvation, he chose one also among the others whom he holds dearer canones C. , in these almost fore C. latest times for himself sui C. , to spread as widely lætissime A, C. as possible the Christian religion, namely Thomas of Florence, a man, by Hercules hercule B. , most holy and distinguished in piety; whose renowned deeds, most holily and excellently done, most worthy of the highest admiration, I shall now write out not indeed with full sails, as they say, nor in equal speech (for who could measure the great sea with a ladle?), since either through the negligence and vel C. carelessness of those who lived in his time, many things escape me; but as from many flowers of a certain most vernal meadow vernatissimi A, C. breathing most sweetly suavissimisque plantis C. , I shall gather a few pauciolos C. little handfuls, which indeed, aided by the divine goodness, traveling through diverse parts of Italy, not without great labor, from his add. B, C. many om. B. religious and most illustrious men om. B, curis C. I have most diligently diligentiis B. scented out, who either ut C. with their own eyes beheld the aforesaid divine Thomas, knew him most familiarly que add. B, C. and saw him om. C. very often, or most truly learned from his excellent disciples. But that the discourse may proceed præcedat B. in order, let us begin to weave his Life from his birthday and native soil, a Life which will be, as I judge, a pattern of the highest uprightness for posterity.

[2] born at Florence, at first he lives most wickedly; Wherefore Thomas is born at Florence of sufficiently honorable parents, who, originating from the town of Linari in the Val d'Elsa of the county of Florence, came adducere C. to dwell colendam C. in the city of Florence, and settled in that place which one meets at the right on crossing from the square surnamed Morza Morra A, B. to the Rubaconte Rubauntem C. bridge ^c. There, practicing the butcher's macelloriam B. art, they begot this most innocent man, who when he had been piously and religiously brought up, as is prescribed for Christians, and nourished and instructed by them, and had lived a good many years most honorably and uprightly, began little by little and gradually, as human nature is ever inclined from labor to lust, to loosen the rein habenas B, C. of his soul to vices, and to give himself wholly to wickedness and crimes, honor being neglected, all shame set aside, all divine and human laws and rights despised, thinking nothing else to be the highest good and human happiness than to dissolve in every most shameful turpissima B, C. pleasure; and so he turned out so criminal and corrupt in morals, that not even et B. men of insufficient approval dared to speak and associate with him by day interdum C. , fearing lest if they were seen videretur C. with him, they might incur incurrent A. a like brand sugillationem add. B, C. of most shameful infamy for themselves. But as like is most easily joined to like, it came about that while he was shunned by almost all as an execrable and most savage plague, he was vehemently sought after by a certain man very noble by the class of his fortune, but plainly ignoble in morals (for faults disgrace what is well born), and was bound to him in benevolence, such as can posset B. exist among the wicked, and familiarity om. B. , so that the noble man might abuse the labor opere C. and boldness of Thomas (for he was ready of hand when he wished to commit anything evil and criminal). And their enim C. depraved depravati B. union of minds lasted so long, that Thomas himself did not hesitate to undergo more than que A. twenty manifest dangers of his life for the sake of that friend.

[3] then afflicted and repulsed by his friend, But in truth when at last it seemed good and pleased the divine clemency and that supreme piety, which made both Paul, from a most bitter persecutor of the Christian name, into a most fierce defender, and Magdalene, from an open sinner, into efficit C. a pattern of salutary penance and uprightness, it willed also to raise and lift up this most wretched sinner from ex B, C. the dung of his offences, and to carry him tradere C. over from the vanity of mortal things to the love of heavenly and eternal ones, that he too might be an example to sinners, and, snatched from the eternal death of the soul, might enjoy everlasting life and glory. Wherefore God, best and greatest, who quia C. most sweetly disposes all things, permitted Thomas himself to be so troubled and tormented by certain inconveniences and calamities of fortune, while he was living so wickedly and corruptly, that he was compelled congeretur C. to flee to his friends whom he had once won for himself by crimes, to seek help and counsel from them. So he most urgently asks his aforesaid friend, as the chief and dearer one, to bring help to him, placed constitutum B. in so great a calamity of affairs. Twice repulsed by him, he is told: "You shall come back tomorrow; for I cannot hear you now, being hindered by certain cares." But behold, a third time he adjures the same friend, and that in the New Market, where the merchants are accustomed to gather, in the presence of certain other citizens, to help and favor vovetque C. him by all means; but that noble man sends him huc C. away from him with the matter undone, and adds that he should come to him hereafter by night, if in any matter he should need his labor and resources: "For by day I am truly very much ashamed to be seen with you."

[4] he meets a most approved man, Angelo Pace, Moved by these words, Thomas reproaches and throws up against him the extreme extremæ C. dangers of his life which he had undertaken for his sake, and vehemently accuses que om. C. him of ingratitude ^d, and so seque C. departed from him wholly troubled in mind, and as atque C. it pleased God, the most wise founder of all things, he met Angelo Pace pacem B, C. , a truly most approved man and most prudent director of the society of St. Jerome surnamed of the Ceppo Cippi B, Cæpi C. ^e; who when he sees Thomas, a most notorious sinner, with so exasperated and plainly angry a countenance, the pious and upright man, fearing lest some impiety of Thomas should be born from that perturbation of mind an. ea B. , asks what is the cause of his changed countenance. Thomas answered him: "Allow me to be om. C. angry in mind an. esse B. ; for I am driven and troubled by despair." But on the contrary Angelo, and an angel indeed om. C. , with a certain kindly look and gentle courtesy of words, most courteously asks him what this means, and in atque C. these words begs that he would deign to disclose it to him: "May I not, who think nothing human foreign to me, know the cause causa C. of your so great perturbation and angry mind? Tell me, I beg, my mihi B. brother; for we are all brothers in Christ Jesus, with whom there is no distinction of persons, but only of good and bad; tell me, I say, what so greatly tortures and troubles you, that if I can in any way help you, I may not omit it; for whatever benefit beneficiis C. I can confer on you, that I que C. shall most gladly do. Ask; provided I can, you shall never ask me anything in vain."

[5] who exhorts him to virtue. At his most mild speech Thomas, made a little milder and more relaxed in his anger, says that nothing is heavier for a man than quantum A. to do good to the ungrateful: "Of which thing I am the best known proof, who for the sake eam A. of a certain most ungrateful citizen, whom I thought to me, both æque B. in deeds and words, a most dear and most faithful friend, have fouled my soul with crimes, and have very qui C. often exposed my body to these dangers of life, which if I had been willing to suffer for Christ the Redeemer of the human race, I do not doubt that I should have turned out another divine Francis. But now when I have very often asked rogaverim C. him to come to my aid, pressed as I am by want of means, for this ac C. our mutual benevolence (for om C. I thought it was so) and old friendship, he not only has repulsed me from him, but also et B. , which I bear most heavily, he has answered that I should come to him by night, if I have need of his labor, for that he thinks it the highest disgrace to himself to be seen with me." Angelo, then, a man, by Hercules hercule B. , divine, says to him: "Now from these things it is easy for you to understand, my dearest Thomas, how hateful the life of this world is to God and to men alike; since postque A. even wicked men are ashamed to associate and be with you by day, to these things hoc C. you ought to give thought et esse - debes om. B. , to reckon with yourself in mind that, except for him who wholly omnem B, om. C. sets and places his hope in God alone, all others are deceived who hope and trust both in men and in vain and ac C. perishing human things. For that man noble in fortune, while he needs your labor, calls you friend and holds you in the place of a brother, while you satisfy him; but when you need him and beg him

that ut C. he may bring you sibi B. help, you are driven back as one unknown and go away empty. But that these same things may become better known to you t. ip. not. C. , have you not ever nunquam C. heard from the prophet: Cursed is the man om. B. who trusts in man; and that from the same: It is good to hope in the Lord, not in princes nor in the sons of men, in whom there is no salvation. Since you are now experiencing expiare A. this and plainly feeling it, judge that it is most truly so. Wherefore leave relinque C. this om. C. ungrateful man your friend, not to say your worst enemy, follow God, and hope in him alone. And I for my part in good om. A, C. faith promise you that I shall never fail you in any ulla A. matter: wherefore you can debes C. promise and assure yourself from me of all those things which are accustomed to be supplied by every excellent and most faithful friend. I shall not, believe me, deceive your opinion."

[6] Hearing him, Thomas ceases to despair, Consoled by these most courteous and most sweet ac suav. om. B. words, Thomas willingly om. C. accepted the most generous promises of Angelo, and cujusque C. most eagerly embracing his benevolence and charity, gives him the highest thanks, and adds ait et add. B. that he will always be most ready for all his orders and commands. Then Angelo, that by some sure proof he might confirm the beginning principio C. of this their friendship lately entered upon et add. B, C. , said that he wished to give a dinner on the next Saturday, and for that reason, that he should be willing to be present on the appointed constitutum B. day; Thomas promises that he will do so, and so each departs digredit C. . But Thomas, who a little before was so angry that he almost despaired disperaret C. of his own life and salvation, was not only relieved of that perturbation which he had lately ab add. C. declared declarat A, C. to Angelo when he met him, but also was altogether om. B. freed from a certain very grave fear quoddam C. by which he was vehemently distressed, fearing lest, falsely om. C. informed against, he should fall inciderat B, C. into the hand manu C. of the Eight sworn Octojuratus B, C. of the power of Florence, whom they commonly call the Balia, for a certain huge crime and unspeakable offence, committed secretly by night noctu C. by certain other criminal scelestibus B, C. men most like Thomas and known to him, in the house of a certain most noble citizen. For it was commonly reported that Thomas himself was the author of that crime; but since in truth he was altogether free of that charge, and it was proved to be so by most faithful witnesses by the labor and care of Angelo himself, he was freed not only from the punishment of so great a crime, but also from all fear and et B. suspicion.

[7] on the appointed day he goes to him to dine, But when now the appointed day had come on which they were to dine enim add. B, C. together, Thomas is at hand; for before negante B, nagante C. he was beyond measure eager and by nature greatly multisque C. given to food and drink, hoping to gorge himself ingurtare B. with many dainties, as he had been accustomed, and to fill his belly ventreque C. . But far otherwise than opplere-atque om. C. he had thought putaret B. , it fell out for Thomas: for Angelo, the new friend, as a spiritual and et C. good man, as one who que C. was most temperate, set before him only a little dish fœniculi B, C. , and one fruit of the kind of apples or pears pyrrorum B. to eat, since the beginning of Lent was then being observed. And when they had each potassent B. so drunk lightly, Angelo says: "Let these things be enough for you now: for I understand that elsewhere we shall complete this dinner with more and better foods esculentis B, C. ."

[8] and then he is led to the society of the Ceppo, And when, going out of the house together, they made for that society, of which I was speaking a little before, surnamed of the Ceppo, there Angelo orders Thomas to stand in a certain place, from where he could easily hear whatever the brothers of the society were doing and discussing among themselves se C. , and commanded him to wait om. C. for him there illuc B. , for he would soon return to him at once; and while Thomas was thus waiting opprimeretur A. , in suspense of mind and ignorant of the future, he hears in add. B, C. divine praises immediately being intoned, and the breasts and bodies of mortals being beaten with hard blows; to hear cries here, weeping there illuc C. , from one side groans, from the other long sighs being drawn, everywhere ibique C. the most sweet words, most devout prayers, fraternal exhortations resounding, by which they most confidently begged of God, best and greatest, that a most grievous and wicked sinner might be illumined illuminare C. by his mercy and piety. When Thomas heard audisset B, C. these things, as if thunderstruck, in a certain quoddam C. stupor and ac C. terrified præterritus B. by the novelty of the thing, he began to wonder greatly what these things meant; for he did not know. But when he had collected himself a little paulisper B, C. , he began to prepare apparare B, C. his soul animum B. and to turn his mind, and to take in with attentive spirit what was being said.

[9] where, perceiving the sanctity of the members, Then that supreme God, in whom mercy overcomes justice toward sinners, with the most burning darts of his grace, like a flying arrow sagitta volanti C. , wounds and strikes the heart of Thomas; and when Thomas had begun openly om. C. to feel this, although oppressed by the number and magnitude of his crimes, (for who would not feel God striking?) he understood that he was wholly stirred with great sighs and inwardly troubled. He began to raise his mind a little paululum B, C. to God calling him to penance, and to meditate on his supreme and incomparable goodness, then to think of himself and his most criminal life, liable to every kind genere C. of offence, and to compare it with the lives vitiis B, C. and morals of those who in that most devout society, for the conversion conversionibus B, conversatione C. and salvation of others, were beating themselves so harshly and bitterly, from whom que om. C. he saw himself and all the deeds of his life to be as unlike and different, as quæ C. light is distant from darkness; and so, by the divine grace which does not cease to knock at the hearts of sinners, the eyes of his mind being opened resseratis A, reserratis C. and the blindness of his heart driven away, he began manifestly to recognize in what and et C. how great a danger of everlasting death he was.

[10] he returns to good fruit. For that supernal grace increased its strength more and more in illumining lustrando C. him. Finally, when the light of divine grace had now shone in him, the darkness of offences being expelled, he deplored and mourned his most abandoned life and most grievous pravissimaque C. errors, lamented and wailed, and so, wholly changed and surrounded with the greatest grief of soul, what quid A, C. he should do he could not sufficiently decide. But while Thomas was turning these things over with himself in mind an. Thom. C. , behold, Angelo, going out from that society, of which I spoke above, found reperit B. him as if thunderstruck and wholly absorbed absortum A, C. in thought, and asks whether cum C. that dinner had pleased him; for besides this no other would be given editurus B. this evening vesperi B, vespero C. : "If quam B, quod C. this delights you, we rejoice in greater measure; but if otherwise aliter B, C. , you will bear it with an even mind with us." But Thomas, who now, illumined by divine rays, bore a contrite and humbled heart, could not even answer a word to Angelo on these things; wherefore thus silent they departed descessere A. from each other.

[11] His mind changed, he resolves But to Thomas Thoma B. , illumined illustrati A. by divine grace, what before seemed sweet and delightful and what was formerly delectable and pleasing, that se C. very thing, not without the wonder of those who had known him before, was bitter, very troublesome, horrible, detestable and abominable ab. det. C. . So at once he began to change mutare B. his former life om. C. and morals, leaving all those most abandoned companions and fellows, whose company and familiarity he had before very often enjoyed. He began to avoid and flee the taverns, corrupters of the best morals, to hate gamblers, nor ne B, C. to care much for the paternal art which he himself also practiced: to meditate and think very frequently of his life and the morals of his past life, and to reckon with himself in mind who and of what kind he had been before, by what qualis C. and how great a burden of offences he was pressed; very frequently to propose, resolve and decide that hereafter he would live victurus C. well and blessedly. Wherefore on the following week he promises with wonderful eagerness to return to the aforesaid Angelo, his true new and upright friend, to go back with him to the same society, of which we made mention above superius C. . Angelo rejoices at so great and so salutary a change of mind made in his new friend.

[12] to frequent the Ceppo, and so he begins to live piously, Wherefore giving the highest thanks to God, best and greatest, the finder and savior of lost sheep, he brings Thomas to that aforesaid sort of dinner now a second and a third and a fourth time, whose most sweet banquets and salutary foods Thomas began so to taste and love, that he was not content to go there once each week, but asked Angelo to be brought perduci B. to such a banquet two and three times. Wherefore, so great and such a change of his former life and morals being made, he began so zealously to frequent sacred houses, to be present at the divine offices, most eagerly to hear and observe the holy homilies homilias C. and sermons, which they commonly call preachings, and to associate and be with all the most approved and most honorable que om. C. men, that all who knew noverant B, morarit C. him om. B. rightly greatly marveled at so sudden and new om. B. a rule of right living.

[13] so that, received among the members, he is a pattern to others. So Angelo proposed to his brothers of the same society that this Thomas Thom. h. B, id add. C. , made a good man, be admitted. He, enrolled in the number of the brothers, began to be of such piety of mind toward God and toward om. C. all upright persons improbos homines C. , of such solicitude and charity in divine matters, of such humility and sanctity of life, finally of such benevolence toward the faithful of Christ Christo C. Jesus, that he was to all the others a pattern exemplare A. of uprightness pietatis C. and a mirror of virtues.

ANNOTATA.

These things occur in our apographs before the Life itself:

Whoever loves to turn over the holy and pious deeds of men,

Let him turn over this work with eyes, soul, mind.

A wondrous work it is mirifica est vita B. , and it gathers the acts,

To be remembered through all the world, of the divine Thomas of Linari.

In codd. B and C, this is the inscription of the verses: Pietro Marino Morelli of Leonessa to the reader; but in codex A, these being omitted, we read: Pietro Cappelletti of Rieti, canon and vicar of the most reverend cardinal Amulio, bishop, 1563, sets forth a poem to the reader. In the same apograph of the Vallicelliana codex, and that after the Life, there exists a poem of the same Pietro Cappelletti dedicated to B. Thomas of Florence Cf. Prelim. Comment., no. 29. .

CHAPTER TWO.

B. Thomas enters the Order of Friars Minor. His austere life, rapture, perpetual prayer, abstinence.

Numbered among the Friars Minor, by humility But when at that time there was publicly preaching concinnaret C. divine things to the people at Florence Brother John of Stroncone Straconius A, B. , a man renowned in morals and doctrine, whom the whole people of Florence, on account of his sanctity and miracles, most devoutly followed, and when for this reason he had admitted many youths and young men wishing to enter the most holy religion of St. Francis, and had received a monastery or a certain place for building a monastery situated on the hill of Fiesole, Thomas add. ex B, C. , having set out there, received from that same Brother John, a man, by Hercules hercule C. , perfect and divine, the same most innocent habit of religion. Wherefore having been made a Brother of the Order of Minors ^a, he merited to have so much of divine grace by the divine piety and clemency, that as formerly in the world he had been a wicked and worthless man, so hereafter in Religion he lived far more renowned in uprightness and more illustrious in virtues. For since he wished to found a spiritual and heavenly house in Christ Jesus, he began to think first of humility, the firmest and most maximo C. necessary of all foundations fundamento B, fundamentum C. . For he saw that all the other things would collapse comitura A. , and that whatever he should build upon it superfluxisset C. would fall, unless so great an edifice, and so tamquam C. admirable a mass mole B. of the structure of the Christian life, should rest on this most stable base of humility; then he began assiduously to meditate on se A, om. C. the contempt of all things and voluntary want and need and the most prompt obedience of superiors, as necessary advances of religiosis B, C. religion; and to prepare himself wholly in mind for undergoing, enduring and carrying out proficienda codd. all these and other very similar things in every way.

[15] and penance he shines, Besides this he judged himself most unworthy daily om. C. of the bread which he ate, and he continually continue B. reviewed, discussed, examined his most abandoned life, and compared it with his brothers, whom he revered and honored volebat C. just as angels of God. From this he took nourishment for deploring deplorando B. his offences with contrite and humbled heart; from this very abundant tears and sobs were born for him; from this he freely confessed himself a most grievous sinner; from this, like another Magdalene, he wretchedly deplored the morals of his ill-spent life and the time uselessly lost to him, and grieved in these words: "Let confession be a salutary medicine for one who strays, my Lord; for I have sinned, I have acted rashly, I repent. I flee to your clemency, I ask pardon for my offence, I pray that you forgive; if no one has obtained it, I ask arrogantly; if very many, do you likewise, I beg, bring help to me, who have given hope. For who justifies and purges King David, a man so dear to you and so acceptable, found and approved after your heart, from adultery and at the same time homicide et h. sim. B. ? Who absolves absolvitur C. Peter from the impiety of the threefold denial? Who restrained and stills sedeat A. Paul, thirsting for Christian blood like the rage rabie C. of a foaming boar, and renders and ac C. forms him from a vessel of divine divino B. wrath into a temple of the divine Spirit? Who converts the rest of the other om. B. sinners to you? Is it not you alone, from whom is the power of willing and grasping proficiendique B. every good?"

[16] and he experiences rapture in prayer; Wherefore he so accustomed himself to divine prayers and supplications, that he was often caught deprehensus B, C. by brothers and profane profanisque C. men, whom they call seculars, in the very contemplation of divine things, caught up on high in body as far as the height of the trees, as he was quite often found in the forest of the monastery of Scarlino Carlini B, C. ^b and also in the wood in nem. om. C. of the monastery surnamed om. C. Nave. Moreover when this same man of God had at one time betaken himself to that very society, which we were saying above he frequented while he was still living in the world, that supreme God ille s. C. , who alone solum C. can make clean one conceived from unclean seed, willed to declare most openly how dear and acceptable to him was the penance pœnitentiam C. of Thomas om. C. , that he might somewhat console spiritually spirituale B. his brothers and former companions. Wherefore when one unum C. of these brothers had come to the same society according to custom, and had need to visit that very place where sibi C. Brother Thomas was praying through the night, through the little chinks of the door he saw an admirable splendor of light gleaming within; and when he had come closer to the doors foras A, B. and was looking carefully through those same chinks at what was within, he beholds Thomas himself praying before a crucifix, raised about two cubits from the ground and surrounded with admirable light circumfulsum A. ^c.

[17] he meditates so assiduously on divine things Wherefore he was so frequent in divine prayers and supplications that, even when he was doing anything with his own hands, he was accustomed always to pray oraret C. with his mind raised to God, best and greatest, the founder of all things, and to meditate on divine things. The same most holy man, as soon as it was evening, went to bed, and when he had completed his first sleep, rising up he entered the sacred house, and there he raised himself in mind, contemplating heavenly things, for so long, until the brothers had celebrated the morning time with divine praises; and it often happened that through the violent assault of sleep somnii A. , which he very often resisted standing on his feet in prayer, he fell to the ground, and struck his whole body and broke his head, and thence appeared full of ulcers and swellings.

[18] that he often makes for deserted places to contemplate, But the divine praises of the morning time being completed, going out of doors, under some tree or in some oratory of the forest he poured himself wholly into divine prayers, and in these he so delighted himself spiritually, that until the first hour of celebrating the divine office arrived adjuvasset B. , he persevered in prayer; and there he was very often comforted with many divine and angelic conversations, and this que om. C. custom and manner of praying, namely through forests sc. per syl. B. and woods and hidden places, not only did he himself most zealously keep through the whole course of his religious life, but also he willed that it should be most diligently kept by his disciples. So, as he felt himself moved by the divine spirit and glowing with his love, so by day and night he wandered solitary in forests and woods, and accordingly om. B. it happened at times, that often for three days and sometimes four, at times ut sæpe-interdum om. B. for five and six ac sex om. B. days absens add. B. , he was far absent from his own monastery, nor did he return there before priusque C. he was compelled on a feast day or Sunday ve om. B. .

[19] where he lives most harshly. During which time, as long as he was absent from the convent, he ate only twice-baked biscotto B, C. bread, which he brought with him from the monastery, and herbs and water, and this kind of life he used most frequently especially in om. A. the monastery and forest surnamed Scarlino. Wherefore his quite om. B. robust and firm body he wondrously tamed and broke with the very hard bridle of continence, as we have said, and this, almost as long as he lived in religion, he refreshed most gravely with bread and water alone together with wormwood. For since he imitated, so far as he could, the divine Francis, by Hercules his divine father and excellent leader, he most devoutly celebrated celebrat C. and kept perpetually seven Lents in each single year; during which, for three days of each week he fed his miserable little body corp. m. B. on wormwood alone, and on the other days he took sum. s. u. cond. C. bread alone with raw little vegetables or fruits promiscue C. without any seasoning.

[20] He fasts frequently, And when ut codd. either the greater Lent common to all Christians, or that of the Lord's Advent, had come, or whenever a vigil was to be kept, calling together all his disciples he most holily exhorted them to a weight of greater continence, namely that, content continenti A. with bread and water, those who could posset A. should press the body and themselves with scourges, vigils, prayers, silence and other fruits of penance of this kind; asserting that it was shameful indeed for religious men and plainly a disgrace, unless they themselves also should bind abstrinxerint C. themselves at those times with greater bonds, as it were, of abstinence, and should do something quidquid C. better and greater than at other times, in which profane profani B. men bridle and et C. tame themselves in add. C. with fasts and continence from other things; and so choosing first for himself something of further abstinence, or what he wished to do more than the others, he then ordered the individual brothers to choose for themselves what they wished to perform;

and since quantum A. he was a most mild man and of the highest prudence, if he saw videret C. that anyone in the ardor of his will had undertaken a weight of abstinence far unequal to his strength, he either changed the burden itself into something lighter hujus C. for him, or lightened and mitigated it by taking something from him et A. .

[21] he prudently exhorts others to do the same, But on the other hand, if anyone, more negligent negligenter B, C. and lazy and more a lover of the body, had chosen something lighter to bear proferendum C. than was fitting es. p. B. , this one he most courteously and fraternally admonished, and upon the burden undertaken he imposed on him a fast, which they call of bread and water, together with beatings and such discomforts of the body c. inc. B, C. and torments, as he knew would be more suitable and more profitable for the salvation of that Brother Fratri B. : and so all the brothers, cheerful and glad and plainly rejoicing, with the blessing of so great a Father most holily carried out peragebat C. the aforesaid fasts and all the other things; and although quidquid C. this man of God was so hard and austere toward himself and his body, as I was just saying, yet toward the others he was of such piety of mind and such mercy and mildness, that he most diligently provided pervideret B. all things for all his companions and brothers, and did nothing grievous, or bore anything ill, or was bitten by any stain of conscience.

[22] and he is clothed in cheap garments. And when he set out on a journey, he benevolently sought for his companions and fellows all those dainties and foods, asking from man to man the gifts of charity which other mortals are accustomed to use and eat, while he, content only with bread and water et aqua C. , relaxed his accustomed austerity of life not at all more than usual, but most constantly retained it om. B. everywhere in all places and peoples. He was clothed also et B. in the cheapest and rough cloth om. B. , and that patched with seams and single, although at last, when he was now very near to dying, he allowed it to be doubled for him, compelled by a certain excessive weakness of body. The same almost always walked barefoot semper fore C. , so that he used neither socks socceis A, socchis B, zocchis C. nor sandals, unless perhaps wearied by a long journey; at which time he used sandals at times int. sol. B. . And roofs and houses, by which the mortal race is accustomed to protect the body from heat and cold, he always loved so slight tenue C. and cheap, that from the time he began to serve as a soldier for Christ, he inhabited voluerit C. harsh places, forests and woods and deserted spots.

ANNOTATA.

There is signified at present the rapture which B. Thomas, already numbered among the Friars Minor, experienced in the sodality called of the Ceppo. The members so gloried that so great a man had been active in that company, that in the year 1763 they adorned the place in which they gathered with this inscription.

D. O. M.

To B. Thomas Bellaci, born at Florence, just, pious, faithful, who leading the nefarious life of a most abandoned youth, by Angelo Pace, citizen of Florence, director of this society, by counsel, example and love wondrously brought to a life adorned with the splendor of virtues, embraced the Order of the Reformed monks of St. Francis at Fiesole. In abstinence, vigils, sweetness of manners and also abjection and hatred of himself comparable to none. At Naples, at Siena, in the islands of Corsica and Sardinia he established, increased, propagated monasteries of his Order and their dwellings. Among the Ethiopians and Indians he bore with patience and constancy hard captivity more than once, labors, tribulations, blows, torments and prisons. Finally broken by no labors, overcome by no cares, made illustrious by the gift of prophecy, at Rieti he was snatched away by an untimely death on the day before the kalends of November MCCCCXLVII. That the piety of the faithful may be incited by so great an example, to their excellent and most deserving colleague, here where he first burned with the fire of divine love and shone with miracles, the most loving Brothers of this society placed a monument of grateful mind, devotion and love in the year MDCCLXIII Brocchi, Vite de' santi e beati Fiorentini, vol. II, p. 256. .

CHAPTER THREE.

He is set over several provinces of his Order. The Fraticelli cast out. Propagation of the Observance.

B. Thomas, made provincial vicar, The obedience of prelates, no otherwise than as the best and especially necessary necessaria B. mother, he so loved always and practiced most promptly, that he preferred to obey than to command and vehemently desired optaretque B, optavitque C. , and that he might not be set præficeret C. over the others, as zealously and as well as he could, he declined and wholly fled it. Yet overcome by the virtue of holy obedience, although in his Religion he was a layman (so those who lack the dignity of the priesthood are called appellant C. laymen, as if of the people), he discharged in the Province of St. Angelus of Apulia the office of vicar and commissary ^a. First there ubi B. he most holily brought back several very devout om. B. monasteries into om. B. his Religion, and the province itself began to be filled with such a fame of his sanctity, that et C. on every side the peoples by hearsay alone revered and honored the man, and cumque B, C. , desirous of seeing him, summoned acciperent C. him to themselves by sure messengers and letters, and obtained imperarent B. both from Thomas's own presidents, whom they call prelates, and from the supreme pontiff of the Roman Church, that he should visit and see their places, houses, towns and cities, and out of these choose diligeret B, C. every most devout place and seat, in which he might found monasteries of the Conventual om. B. Observance om. C. of his Religion.

[24] in various places and especially in Calabria, Summoned from these peoples especially by the lords rerum dominus B, rerum domminus add. C. of Calabria ac Calabriæ A, C, a Calabriis B. , he was most honorably received. Having taken in their most honorable honestissime A. desire, he went to Martin V ^b, supreme pontiff, who was then tum B, C. at Florence with tum C. the whole curia, and sets forth to him that the Calabrian people most piously desire optari A. that in their province and land the Religion of the Observance ^c Conventualis C. of the divine divi B, C. Francis should be founded, and from him easily obtained the quæ add. C. pontifical document and authority auctoritate A, B. which they commonly call a leaden bull, that whatever quemcumqne A. places in that province should please him, he might choose diligeret C. them, and in them might repair and most worthily restore the former order of his most holy om. C. Religion. Wherefore when he had received several monasteries in various towns and cities, and many men were entering his e. rel. B. most devout Religion in them and were most holily advancing in it, like a most fruitful tree arborum C. he very widely propagated and spread the family and Religion of the Observance Conventualium C. , as shoots of olives om. C. . Over which province he is then set as vicar general by merit and by virtue of most holy obedience.

[25] he founds monasteries, Nor did he discharge this office only solus C. there, but even in Tuscany over super C. those monasteries and cenobies which he himself had received and founded in the district of Siena Hænensi B. . Of whose om. B, est C. number is the monastery surnamed Scarlino ^d, truly a most lovely amœnissimum C. place and plainly devout, which this most holy man loved and honored before all other places. Wherefore secular and religious men, forgetting the name of his country and soil, called him Scarlino from Scarlino. He received also et B. the monastery of St. John of Gavorrano Goverzani C. ^e; and likewise idemque C. the seat of St. Benedict surnamed Nave ^f, forested and plainly uncultivated, and the place Scanzano Scazanum A. ^g.

[26] he attacks the Fraticelli From which monasteries, by the authority of Martin himself, supreme pontiff, and aided by the forces of the lord of Piombino Plubini C. ^h and of the Sienese, he most justly cast out and drove very far away the worst heretics, surnamed Fraticelli Fraticello C. . Besides this, by the care and labor of Bernardine of Siena, a most holy and excellent man, a Brother of the same religion, he received the monastery of Colombaio ⁱ. Moreover by the authority of the bishop of Populonia ^k, on the mountain of St. Cerbonius Carbonis C. in the island of Æthalia et Haliæ C. or Elba ^l insula C. , he founded a cenoby ^m under the title of his Religion. One also near Radicofani Radicoptianum A, Radicophinum C. ⁿ, a town of the district of Siena, he had built by the mandate and order of the bishop of Volterra ^o Volaterramum episcopum A, Volateranium episcopum B. . Over all which monasteries and places he is set as vicar and commissary, with the highest authority, both by master Philip of Lucca, minister of the province of Tuscany, and by master Anthony ante codd. of Massa [p], minister tum a - ministro om. C. general of the whole Order præfecit C. . Which Quæ B. office of dignity dignitatum munerum B. indeed he most humbly undertook and most holily administered.

[27] and he propagates the Religion of the Observance, For so great an increase did the Observance om. C. of the Religion of the Friars Minor receive under this most holy and most innocent man, that daily brothers from diverse places and various provinces, with the good leave of their presidents præsiduum codd. , went to him, to live most holily under his regular observance and obedience. Nor were there lacking defuere B, C. prefects and vicars of religious bodies who not only willingly sent their brothers to him, to receive præcepturos C. the precepts of living well and blessedly, but also sent many youths and young men, desiring to swim out from the tempests of the swirling verticosi C. world, to this most continent man, desiring the habit of the most holy religion, to live most innocently under his rule and laws. Wherefore he gathered very many disciples, and so instructed them in divine precepts and right morals [q], and made them so zealous for the Christian faith, that of these a good many, living angelically rather than humanly, were renowned both tum C. for sanctity of life vitæ sanctissimæ A. and for miracles: by whose most outstanding actions and excellent morals of life the Province provinciam codd. of Tuscany likewise and om. C. of St. Angelus together, and of St. Bernardine of Siena, likewise idemque C. of Calabria, filled up to these times, with the highest advancement of the salvation of souls and a most approved example of integrity, have most abundantly grown and continue duratque A, C. perpetually.

[28] by name in Corsica. This most blessed man vir h. C. himself sailed across to

the island Cirnus; for so the Greeks call it, but the Latins Corsica. Staying there a year, he received three places, or monasteries if you prefer monasterium majus B, C. [r], into his sua B. own Religion religione B. , namely Nuntia [s] om. A, sylvæ (?) B, C. , Calvi [t] and Bonifacio [u]. And at the same time in the island of Sardinia Sardinia B. he likewise received one place [w]. In which hierodochia or dwellings and lodgings of priests he had very perfect disciples, and zealous om. C. imitators of his most innocent innocentissimos C. life. So great, then, was the sanctity sanctitate C. of this excellent man, and so tantque C. shining a pattern of uprightness and love of the Observance of the Religion in these islands and places, that the other brothers who inhabited those islands, though they led a sufficiently regular life, yet in B, C. leaving the minister whom they call of the Conventuals, came together under the rule and obedience of the vicar general of the Observance, and by reforming themselves conformed to the canons and rite of morals and life of the most blessed beatissimæ B. Thomas.

ANNOTATA.

p. In the apographs it is clearly said ante Massano. But by a less correct reading these seem to have been written for Antonio Massano. For, besides that no sense is brought out of those words, in fact Anthony of Massa from the year 1424 to 1430 was minister general of the whole Order of Friars Minor Van den Haute, Breviarium historicum Ordinis Minorum, p. 325. . Within these years, therefore, B. Thomas began to be vicar and commissary in Tuscany.

q. Cf. Prelim. Comment., nos. 12 and 14.

r. In apographs B and C there is read: tres locos sive monasterium majus in suam ipsius Religionem accepit, Nuncium, Sylvæ, Calvum ac Bonifacium. If these last words had really been written, it would have been necessary to say: three places and a greater monastery, which yet is not found. I would prefer therefore to keep what is handed down in apograph A, since I suspect that that word Sylvæ was put for scilicet. In which matter one could the more easily err, in that there was in fact a monastery called Sylvæ. For the Convent of St. Francis in the Wood, at the fourth milestone from that seaport (between Ajaccio and Calvi) which is named Gerulatus, formerly existed in a certain dense forest. But afterward it was almost destroyed by the Turks and French Gonzaga, De origine Ser. Rel., p. 476. .

s. The convent of St. Francis of Nuntia, placed on the very shore of the sea, not far from the Castle of Nuntia (in Italian Nonza), in what year and by whom it was founded Gonzaga Ibid. could not clear up, because all the documents have been consumed by age.

t. At Calvi, a town in the island of Corsica, toward Gaul, there was formerly a convent of Friars Minor, whose beginnings are unknown Ibid., p. 475. .

u. That monastery (in Italian Bonifacio), built a thousand paces from the Syracusan port, was extinct about the year 1560 Ibid. .

w. What that place was neither the writer of the Life nor Gonzaga declares.

CHAPTER IV.

B. Thomas makes for Jerusalem, at the command of Eugene IV. His outstanding obedience approved by a miracle. Birds and beasts obey B. Thomas.

B. Thomas, on the journey to Jerusalem, I could write very truly many other things of this most innocent man, most dear to God; but that we may not bring tedium to the reader, we shall turn vertamus B. the course of the speech begun to those things which he most constantly bore for Christ Jesus among barbarian nations and peoples. Wherefore by Eugene, supreme pontiff, he was given datum A. as companion and fellow to blessed tamen add. B. Albert ^a of Sarteano, legate to Prester John, king of India in diem C. ^b. But since quantum B. a little after we must treat at greater length of these matters, we shall now speak of those things which he did most holily on the journey itinerem A. Hyerosolimæ B, Herosolymæ C. ^c. So when he was setting out for Jerusalem Hierosolymam B. together with most holy men, namely the same Brother Albert, John Capistran ^d and Herculanus Piagalus pia A, piagali B. ^e, for the sake of reforming reformandæ A. those very places, most holy sanctissime C. for the Christian religion, truly great miracles and plainly to be marveled at shone forth on account of his most prompt and humble obedience. For when the aforesaid brothers, truly excellent men, were lodging in the island of Cyprus in the house of Giovanni Martini ^f, a Venetian patrician, a most celebrated merchant, and general curator of the whole family of Friars Minor, established and chosen by Eugene, supreme pontiff, on account of that Martini's supreme affection of piety toward that very tam C. Religion, and there the aforesaid Giovanni Martini Thomas Martinum A. wished to prepare a most sumptuous banquet for certain merchants, who wondrously desired to dine once with those brothers, men most worthy in sanctity, the blessed John himself, so asked by those merchants, the care and manner of the whole banquet

he commended to the most holy viro add. B, C. Thomas, and permits him to cook and prepare comparet B. the dishes by his own right and at his own judgment.

[30] for food unskillfully prepared But since Thomas for many years had tasted not human, but heavenly and plainly divine foods, forgetting to cook conquere C. and season various and diverse meats in various and diverse ways, he threw ingesit B. those meats, differing in kind and varied, all together into the pots, namely simul C. fattened fowls, game, little birds and larger birds, domestic and wild, hard and soft, easy and difficult in cooking. And when the same Giovanni Martini saw dishes full of broth, platters filled with boiled elissis A, C. meats set before them as they reclined, after the manner of brothers professing simplicity of life and voluntary voluntariaque B, voluntariamque C. want inopia B. , and bore it most bitterly ægerime B. , thinking ageri meratus C. that he had been fooled by the cook and that no little disgrace would come to him from that banquet, the same most blessed John straightway orders Thomas, who had been in charge of the kitchen, to be called to him by the servants, and with him eamque A, cumque B, C. standing existente A, C. before them as they reclined, he most gravely reprehends, condemns, rebukes and accuses him of his temerity and boldness, because he had dared to discharge aus. e. f. B. that office, of which cujus C. he was wholly ignorant, and because by his negligence and unskillfulness he had brought so much disgrace dedecori B. on their most devout host, Giovanni Martini.

[31] he is ordered to carry hot coals in his hands, And when he had thus om. C. rebuked the divine Thomas acerbissime add. B, C. with the harshest words, he at length added this: "But that those hands of yours, which have disturbed this our host, may not rejoice lætantur C. unpunished, I order and command you that with these very hands joined inventis C. you bring burning coals from the kitchen as quickly as possible here hunc A, C. to us." B. Thomas immediately ac tantum C. went off with cheerful and ready spirit to carry out these orders, however most harsh, and returned rediitque C. bringing burning coals taken up in his hands, and, kneeling, humbly holding them substitens C. before the feet of the blessed John himself, he is condemned and accused ac accusatur B. more gravely than before by the same Don John in a continuous speech, and that for so long om. A, quamdiu B. as one quem A. could have gone through the psalm: Have mercy on me, O God, twice in a slow voice. But when all who were present beheld Thomas continually holding the burning coals in his hands, moved by the novelty of the thing and also by compassion and pity toward Thomas, a man certainly most innocent, with tears springing they cried out in a loud voice against John that he should throw down those coals. But the most blessed cook, a pattern of most holy obedience and true humility, in no way changed, with the same countenance always glad and cheerful, persevered in holding the illam add. B. burning coal in his own hands so long, until ea B. he was ordered etiam B. to bring referret A, B. it back whence he had taken it.

[32] and his obedience is approved by a miracle. And que om. B. when with hands thus joined he had returned to the feet of Don John to receive his blessing, now a third time he is refuted redarguit B. far more harshly than ever before, that he might keep the excellent man in that same excellent humility of heart. And when cum C. he had ordered jussit A. him to show ostendi A. his hands, with which, as with a certain vessel, he had carried [add. ex conjectura. ] the fire, to the marveling guests, they beheld them not only sound and whole and om. C. unharmed and free and immune from every ill, but also that there was not even any trace of fire ever in quo A, inquam C. on them. Wherefore when all the guests, thunderstruck by so great a miracle, as by a certain quoddam C. stupor, and those who were present, Thomas having been ordered jussu C. to return to the kitchen, at the exhortation of the aforesaid Don John had begun to dine and had tasted cœpisset gustassetque A, B. the dainties of the most noble cook, the most holy Thomas, they learned a second miracle, which had come from the virtue of that most holy obedience. For they tasted that those meats of different nature and kind, as we have said, all boiled together in the same vessels, and at the same time thrown in together and set on the fire, each kept their individual and proper flavors in their own proper nature and quality no otherwise than if each had been cooked separately in individual pots. By which two most evident miracles they received certainly a greater refreshment and pleasure of soul than of body, praising and blessing God in his saints.

[33] Birds and beasts obey him, Wherefore it ought to seem strange to no one if, since this excellent man strove day and night to arrive at the highest degree of all virtues, especially om. C. of obedience and humility, and for that reason was so dear and so acceptable to God, God, best and greatest, thereafter so restored him to the former innocence which in the beginning our first primum B. father Adam had, that fearsome birds and beasts and most cruel wild animals obeyed and complied with him altogether, no otherwise than om. C. the most gentle animals, as he most openly declared by deeds he did. For when this om. C. same man of God was inhabiting incolaret C. the monastery of St. John surnamed of Rocca di Monte Irochæ Monti C. Piano in the Abruzzi ^g, and on a certain day, as it happens fuit B. , walking in the garden, had seen certain quadam C. little birds flying together in the trees, calling them all alike puritatem B, puritate C. , he ordered them to come to him. As soon as they heard his voice, they straightway flew together onto his shoulders and arms, and Thomas himself, with wondrous simplicity of soul, began to stroke them gently linit C. with his most holy hand and most cheerfully to caress them, nor ne C. did they go away from the servant of God before quæ A. they were ordered, singing. Nor did Thomas do this most Christianly only once; but on another day also, when in the same place the Father himself, walking through the forest, had seen a blackbird and called it to him, at once the bird itself, showing itself compliant to the vigorous soldier of God, most promptly settled on his hand manus C. , and stayed there as long as it pleased Thomas.

[34] and at his order a stag carries alms; But as these things are not to be despised, so those which we are now to tell of this most holy man ipso add. C. seem worthy of a certain greater admiration. Wherefore when the perfect profectus B, C. soldier, at the time when he had first received Scarlino, on a certain day was walking through the forest, catching sight of a stag of vast size, he ordered it to come to him; and when it had obeyed the servant of God more swiftly than a word, Thomas commanded it et A, C. to serve his brothers as a beast of burden: for they did not have habebant A, C. a mule or little ass by which to carry conveheretur A, C. the gifts of charity sought from man to man to the monastery. The stag, then, most promptly se add. B. intending to do the orders of the servant of Christ, most patiently endured being driven with packsaddle and bridle through fields, estates, towns, cities and all places, and being loaded quæ B. with little bundles by the brothers, no otherwise than a tame ac cicur om. C. and most gentle animal, nor did it ever cease so to serve the brothers before it departed decessisset B, C. from the living.

[35] indeed as the brothers pray wolves Besides this, at the time when Thomas, the most faithful and prudent servant of Christ, first began to inhabit this place of Scarlino Scarlini B, C. , on a certain night, while the brothers were singing the sacred om. B. lauds of the morning, a wolf stood before the doors of the church, and with such horrible and ac B. long howling called together the others of its kind, that it vehemently hindered and disturbed the brothers themselves as they chanted. Wherefore Thomas, going out of doors, strikes the wolf's back and shoulders with his hand, and commanded it to be silent and not to disturb inturbaret C. the divine praises. Admirable certainly to tell dicere A. ! As soon as the wolf heard Thomas's command, it straightway restrained itself and et B. was silent, until the brothers had discharged the lauds of the morning. These being completed, as many wolves as there were apparuerunt C. brothers there illinc C. suddenly appeared. And when one of these brothers, carrying a wooden cross in his hand and going out of doors, as Thomas had established convenerat C, consuerat B. , went before the others as they chanted the seven psalms, and so the brothers proceeded two by two in order, those wolves also, two by two, mixed themselves with the brothers alternately, so that while et C. one pair of brothers proceeded procederent C. , another pair of wolves lup. alt. B. followed, and so going by turns in equal number and series, they came to a certain open space arcam C. , situated behind the monastery and a bowshot distant from it: in the middle of which open space arca C. there stood constituerat B, C. a certain very tall cork-oak, spreading into three branches, on each of which Thomas had fixed a cross, and at the roots of that cork-oak he had raised a platform acram B, arcam C. , with seats surrounding that ipsum A, arbore ipsum B, C. tree on every side, and at the same time around that platform arcam B, C. under the branches of the trees he had built of straw and stubble as many huts or rather om. C. little cabins fuguriola B. , which magisque B, C. they call oratories, as there were brothers. And when they had so come to the aforesaid open space arcam C. , some allii A. , entering the little cabins, finished the psalms begun with the supplications which in Greek they call litanies, and in equal order the wolves sat each beside each brother.

[36] stand gently by. And when Eumque C. , the psalms being completed, the brothers separated, each of them to make for his own oratory, so each of the wolves separately most faithfully accompanied comitabat A, comitabantur B. his brother as far as the oratory, and there like a faithful puppy lying decumbans C. at the feet of the brother, watched until usque add. B, C. dawn, and spent the night pernoctabant C. with the brother himself. And when the day had begun to shine, the wolf, rubbing itself against the legs and body of the brother, as if qui B, C. to ask leave commeatus C. , peacefully departed from there, and so such a manner of proceeding each night and of praying, of om. B. brothers and wolves alike, lasted a long time, even after the death of the most blessed Thomas himself. But from the first night on which the brothers, his disciples, through fear of the cold, left off the aforesaid nightly manner of proceeding, on that same night the wolves ceased for ever to return there.

[37] B. Thomas is made illustrious by a portentous light. Besides this God often showed a certain other admirable sign al. quod. ad. B, C. of the sanctity of this man: for when he was returning from the town of Scarlino Carlino B. to the monastery, while climbing the mountain, the people of Scarlino saw a fiery flame, much clearer and more gleaming than natural fire, above the head

of Thomas himself feeding and licking, and, as Thomas himself was climbing that uneven hill or mountain, they beheld prospiciebant codd. it now raise itself, now sink (for whether through the interposition of earth, woods crumorum A, gramenem C. and que om. C. trees, or through the posture and position of the body of Thomas himself standing and sitting, the flame sometimes ceased to be seen), and they saw it walking gradiente A, C. along with him ipsius Th.-eodemque om. C. .

ANNOTATA.

CHAPTER FIVE.

Conversion of many sinners. The disciples of B. Thomas. How he instructed them. Poverty approved by miracles.

He converts sinners and instructs disciples Wherefore the signs of the sanctity of this man began to be so published and spread through all Italy and especially through Etruria, the most noble part of Italy, that om. C. very many mortals, subject to various and many, and those que om. C. most grievous, crimes, leaving all animi C. wickedness and worthlessness, and especially the impious heresy of the Fraticelli, turned themselves to God, moved by the fame of so great a man, to obey the Christian faith and the orthodox Roman Church and que om. B, C. the supreme pontiff. Many also, noble men, princes and rich men duces B, C. , scorning wealth, leaving the world and neglecting and despising all its vanity, fled to Thomas, a man, so help me God, most Christian, to enter his most holy Religion. Of Et C. whose number were Polydorus, a Roman patrician and citizen, a man illustrious in the highest nobility of birth, and at the same time Ladislaus ^a, of etiam B. the royal stock of Hungary, and aliisque B. a good many other truly most noble men. All these this most holy sanctissime C. man, no otherwise than an excellent father his dearest sons, nourished with heavenly food, and most vigilantly protected, defended, preserved from diabolical snares and deceits, sparing no discomforts nullis-incommodis om. B. of his own body, no labors and cares, no sweats and vigils, finally no dangers for the salvation of souls. And that he might render them daily altogether better and holier, he strove with all his strength. On this he had placed his whole desire, on this all his zeal, on this all care, diligence que add. B. , assiduity and labor: he omitted finally nothing that quos C. he judged could posset C. carry them higher to the grasping of virtues; and of such prudence of soul was he, and of such counsel and providence, that whomever he understood to be weak in nature and body, for these at a suitable place and time he most wisely took thought for the health and firmness of the body, willing and commanding that each should duly take what was necessary to nourish and sustain substendandam A, substentandam B. life for himself.

[39] with all virtues. And he most zealously taught them to be most humble humilissimos et C. , so that they should hold themselves to be most worthless before God, best and greatest, useless and altogether unworthy, that qui B. they should presume nothing of themselves nihil — præsumerent om. B. , dare aderent C. nothing imprudently and make themselves nihilque A, B. of no account, but for the doing of every matter for Christ Jesus the Redeemer of the human race they should judge themselves to be om. C. useless servants, and whatever good they had done, all that they should most piously ascribe to God alone, the most ample bestower of all good things without envy, thinking themselves worthy of no good, of no grace, but of every nullo — omni om. A. punishment; and that they should despise all perishable and mortal things, and he exhorted them to embrace avidissime add. C. poverty, as the most chaste bride of St. Francis, their most poor leader and Father ducis B. ; and of her eoque A. he very often spoke most cheerfully with his brothers. And since quam A. they had shown themselves most faithful fidelissime C. cultivators of so great and so tantaque C. salutary salutis A. a directress of virtues, therefore God, the most just governor and guardian of all things, very often in wondrous manner has provided, and provides daily, for their necessities and extreme want. For that we may relate some few things out of many referemus C. of the divine supports wondrously brought to those brothers by God, best and greatest, we shall speak only tamen A, C. of those which happened divinely to Thomas himself, while he was among the living.

[40] When often on account of voluntary poverty Wherefore the most holy man Thomas had at one time departed from Scarlino, to set out of necessity for Calabria. At which time all Etruria enaria C. was suffering with the highest dearth of grain and huge famine fama C. ; and when on the journey eumdem C. he was passing the town of Santa Fiora, he went to greet the count of that town, known to him and joined to him in benevolence. The count, a most courteous and most munificent man, having received him most gladly and honorably, thinking that Thomas would dine with him that et C. morning, ordered a quite sumptuous and elegant dinner to be prepared. But Thomas, a most ardent lover and professor of poverty, considering the condition and state of his life, and by what great want om. B. and need of things the people were pressed at that time, not only refused to be filled with delicate dainties and foods, but did not even think it lawful fas s. C. for himself to touch them.

[41] suffers hunger, God himself So without the count's knowledge, having asked for and received from the storekeeper pœnurio C. only two loaves, at est C. once he departed with his host unsaluted, content on that day with that food alone and a drink of water, together with his companion and fellow-servant of Christ. And so when on the next day they found no man hominum B, C. who would bestow impararet B. the necessaries of his life for the love of God, although they had asked rogasset codd. very many, and so, overcome by long hunger, they had begun to languish languore C. in body and to fail, they at length most courteously asked a poor man to grant them a little bread for the love of divine charity. When that needy man had answered them that for three months or more there had been in his house no flour, nor wheat, nor anything of grain, and that he with his whole household was living on herbs and et C. turnips alone, Thomas, the man of God, ordered him to go to his chest ar. uti B. , to see if there was any bread in it: "For we are now perishing," he says, "from the long labor of the journey and from hunger." But when the poor man laughed at these things as vain, one of those who were present, at length, after long prayers of the divine Thomas, overcome by compassion, went to inspect the bread-chest itself; and as soon as he had opened it, and beheld it filled with bread right up to the top summam B. , affected with incredible inenarrabili C. joy and que om. B. astonishment at the same time, he cried out in a huge voice: "Come and see, come, run ac currite, currite B. , I beg, all of you visum — omnes om. C. ." When all had suddenly run there, moved by the novelty of the thing and the miracle, they gave the highest thanks to the supreme God, founder and lord of all things. But Thomas, taking from all that abundance of grain cæteris codd. only two loaves, before so great a miracle should be published vulgaret A, C. through those places and the neighboring peoples, setting out from there as quickly as possible, takes the road toward Rome.

[42] with many prodigies And when on another day, before they came pervenisset codd. into the city, Thomas and his companion were now on the point of failing in spirit from hunger, nor did they find from where to allay so great a hunger and famine, although he had sought gifts of charity from door to door, the man of God, turning to prayers, looks into the open door of a certain house. When he had knocked and no man answered them, Thomas orders Brother Benedict of Florence ^b, his companion and fellow-servant, to enter the house. When he, timidly entering that house, had gone up the stairs, a certain infant, who was still lying there in a cradle, with feet and hands unbound disjunctis B. , raised its head, to see perhaps who had entered the house, the master not being sought and without the owner's order. And when the Brother beheld it, it said: "O son filii B. of obedience, make for that bread-chest, and from it confidently take the necessaries of life for yourself and your companion." When the Brother had heard these things from the infant's mouth, not without great wonder at the unusual insolita B. thing, taking only two loaves, he at once returned to Thomas himself, and began to recount to him what miracle had befallen him from the little infant. And while on the journey eumdem B, C. they were commenting very gladly among themselves interresse C. on so great, divine and admirable a support, behold, a certain young man, of outstanding beauty fama A, B. of body, meets it A. them illius C. , and seeks and asks of them one loaf, out of those two which a little before Brother Benedict had received at the infant's admonition. For that he, to a certain hermit, a true servant of Christ, in the Alps above

the district of Lucca, besieged by snows ^c, and for that reason perishing of hunger, was going to carry it, he said. This loaf being received, he straightway vanished from their eyes; as being not human, but divine, but heavenly.

[43] he supplies necessaries, Besides this when this huc C. same Thomas, a most approved man, was at one time prefect of the Province of St. Angelus, departing dicens A, C. from et C. the place surnamed Tessa fessa A. ^d, to set out for the monastery named Guasta ^e, his companion and Brother, weakened and broken both eum C. by the labor of the long journey and by the want of long-lasting fasting, had already begun to fail in life. Which om. C. Thomas beholding and most courteously compassionating his Brother, immediately obtained by great prayers divine aid, to succor him in so great a want and necessitatique A. necessity of things. Wherefore at once a certain most beautiful formosissime B, C. young man, or rather an angel of God om. B. clothed in human shape, bringing with him one loaf and a little vessel of om. C. water, was present there, and offering these to Thomas as he prayed Thoma deprecati A. he straightway disappeared; and then cumque codd. he most devoutly kept a little of that bread and the vessel itself in memory of so great a miracle, and placed them as most holy relics, when om. C. he had come that evening to the cenoby of Monte Riso ^f, in the sacristy of that place.

[44] as if a pact had been entered into with his servants. Wherefore from this it may be seen most openly that God, best and greatest, seasonably provides and rightly consults for his beloved and om. C. dear ones in every place and among every people, nor suffers patitur B. anyone hoping in him ever om. C. to be deceived ve add. C. or frustrated frustrarique B. , but always to be filled with far more than they have desired. Since he once promised this to St. Francis, his most loving and most faithful servant, he most abundantly fulfills it daily to his brothers living piously and blessedly, provided they most chastely castissimi C. keep that pact and treaty, which quam A. of the love of perpetual poverty Francis, the most blessed man, their Father and om C. prince, most holily entered into with Christ Jesus and constantly kept. For Thomas himself, a true soldier of Christ and successor of Francis, remained inviolate in that very thing, as long as he lived.

[45] B. Thomas teaches his brothers by word and example. Wherefore if quando B, quos jam C. he held any discourse to the brothers of that poverty, as of the other virtues, he spoke with such force of soul and spirit spiritu B, C. and ardor of heart of the voluntary contempt of all things, that his whole speech seemed certainly to be brought forth as from the most burning furnace of the divine Spirit. For while he was thus speaking, so ideo C. his whole face was kindled, his eyes burned, his look was inflamed, that the brothers had no fear but that he was burning wholly within with the fire igni B. of divine love: indeed quem B. they themselves also wondrously felt themselves toto A. blazing confragare A, confrangere C. with the same fire, and especially because qui B. they saw that same Thomas even more fully performing in very deed what he taught the others by mouth. But with what courtesy this excellent and most holy man was in daily conversations, how cautious in speech and how provident and prudent, how chaste, how circumspect and just in every cause of doing things, how easy and kindly in the company and familiarity of friends, there is no need to proclaim. For every word to him was a sentence: no guile in his mind, no deceit in his words, no pretense in his heart, in his actions no sign shone but of the highest justice, equity, modesty, temperance, honesty, prudence and all virtues.

ANNOTATA.

CHAPTER SIX.

The charity of B. Thomas toward his subordinates. Faith in God. He moves a huge rock by a miracle.

B. Thomas shows outstanding charity toward the brothers, What shall we say of the most burning charity of this man? Indeed quem B. if any of the brothers, troubled by some temptation, fled to him, to seek counsel and help, he received him with such benevolence and love, exhorted him so fraternally, admonished him so paternally, that he seemed a father to have begotten a son, a brother fratrem C. to love a brother, a friend to cherish a friend; nor did he dismiss him from him before quem A, C. he was wholly consoled, offering him salutary remedies in these words: "Make for the forest, my son filii mei B. , love solitude, and there, entering some cave or a most hidden place, scourge and beat yourself sharply: for never nunquam C. has any lazy and sluggish little ass of the brothers rightly carried the load, nor ever gone straight so quickly, as when driven by the master's stick and goads." Wherefore since he was most innocently zealous to preserve spiritual comeliness dedecorem C. and cleanness both in all his other brothers, and most of all in himself, he imposed the heavy weight of fasts, vigils, prayers and que om. C. stripes both on the brothers themselves and first on himself. And he strove to attain nothing else with greater zeal, care, labor, diligence and assiduity than imposuit — quam om. C. to keep his most delightful brothers and dearest sons in every perfect and complete virtue; and for that reason he taught all the brothers assiduously to flee and avoid vitareque C. idleness, the most pernicious tinder of evils, no otherwise than the foulest plague; and poverty and labors and assiduous prayers, the most holy guardians of every virtue, most eagerly to embrace.

[47] consulting for the perfection of all, Wherefore he wished either their minds and souls to be exercised and occupied always in most honorable thoughts cogitatibus B. , or their bodies in most useful utilissimis C. labors. So if at any time several brothers came together of necessity to do something, (for at times he both ordered all the curators, whom they call officials, to be called vocari C. together in summer ætate C. , and he himself labored together unam A, C. with his hands,) he always ordered one of the brothers to read through some most holy volume, while the others were exercising the body in rustic work, that at one and the same time body and soul might be fed, the latter with divine words and precepts, the former with sweats and labor; and he took delectabatque C. especial delight in the reading of St. John Climacus ^a. When the reader in reading came upon a om. B. passage not sufficiently clear, silence being enjoined on him and the others, he opened it as the divine Spirit dictated to him, and so he illustrated all the most obscure passages so most clearly, that the divine Spirit was most openly judged conseretur A. to speak through his mouth.

[48] and by name of novices. But when anyone came to him to enter Religion, he most diligently weighed and prudently examined first his nature nomen B. and morals, then the quality and state of his body, and in accordance with the illumination and admonition of the divine Spirit, he either kept him in humility of habit, or promoted him higher by some degree of the virtue of Religion; that is, he commanded him to make profession either in the order of laymen, or in the number and dignity dignitatem C. of priests: and this he did with all those who desired to live most holily in his Religion under his precepts and rule. And that they might advance as much as possible in the spiritual and right life, he most zealously exercised these hoc codd. in every kind of virtues. Wherefore, if he saw that any of those ipsis C. who fled to him to obey him was inclined, on account of nobility of birth or the greatness of his learning, to pride and glory, this one, keeping him down et add. C. , he placed in et C. the state and grade of laymen, that he might lay the firmest foundations of his profession the more in humility, the very root and mother of all virtues, and thence might advance proticerent A, C. in greater measure to living well and blessedly. But if he beheld any other already sufficiently, though this can never be sufficient, established firmamentum C. in humility of heart and patience, this one he duly promoted to the dignity of the priesthood or the clerical state, as I was saying a little before; and so he was zealous to exercise and prove all his brothers.

[49] His great faith in God And these indeed were his works of charity: but in faith how great he was toward God, the founder and father of all things! So great certainly and so tantaque C.

firm, that nothing seemed or ut B, C. was so difficult to do and so que om. B. arduous, that he did not trust he could obtain it even easily by prayers from God a Deo om. C. . And this he daily confirmed with the saying of Christ Jesus, who says: "If we should have habuerim A. as much faith as a grain of mustard-seed, and should say to some mountain: Go away from here and remove there, at once it will obey patebit B. our orders." Wherefore, when he was prefect profectus B. and vicar of the Province of St. Angelus, and in it had admitted into his Religion religione sua C. a certain monastery which quo C. is a mile millario A. or more distant from the town of Monte Riso, and for that reason it was a very grievous inconvenience and the highest labor to the brothers seeking the gifts of charity, because of the distance of the places, and for that quod A. reason some of the brothers, namely the lazier similiter C. and haters of labors, very often murmured, and Thomas had once learned of this, that he might cut off all cause eamdem A, causa C. of such murmuring, inflamed with the most burning fervor of spirit, he at once rose up and said: "Come, I beg, into the garden with me all together, and there on bended knees we shall beseech God, best and greatest and all-powerful, that he raise this monastery from here and place and establish it near the town in a certain place."

[50] some unhappily mock him. When the brothers had obeyed his most ardent fragrantissimo A, C. word, led rather by the order than que C. by faith, and had gone out together into the garden, certain of them, unbelieving and little devout and pious, began to mock the divine Thomas, a man, by Hercules, most holy, as one raving. Which Thomas, very zealous for the divine worship and honor, as was fitting, bearing ill, turning to them said: "Why do you make sport of the most certain promises of Christ Jesus, faithless and plainly insane men? Why qui B, quam C. are you, for your unbelief, not to say perfidy and stubbornness, altogether unworthy to see a miracle v. mir. B. so easy for God and customary for the faithful? But know that you shall shortly pay minas lucturos A. most grievous penalties for this so great unbelief and derision of yours; for so has it been established and decreed by divine sentence, which will seize you as quickly as possible." And these things said, he betook himself to the monastery, and not long after all those revilers obluctores A. and evil-speakers maledicti C. and mockers departed etiam B. this life wretchedly.

[51] With two companions he moves a huge rock. But Thomas himself, having remained in right and firm faith and sanctity of life præstita B. , most truly proved that evangelical saying Evangelium A. about faith compared to so little a mustard-seed to be so. For when before the church of the monastery of St. John, surnamed of Monte Piano Piani B. ^b, of the Province of St. Bernardine of Siena ^c, a huge rock had settled by nature, and it greatly obstructed the open space, which by another name olim C. they call a square, and for that reason the brothers had often tried to cut it away in many ways, (for often with much fire and sharpest vinegar, with iron wedges cumeis A. and other devices they tried tentarant C. to break, split discidere C. and burst it); but om. C. when all was in vain, it came about that on a certain day the whole people of Rocca, who were two hundred men or more, most vehemently labored to move it, and could not shift it even a point from a B. its own seat. When Thomas the man of God noticed this, compassionating their senseless labor and desire, summoning accito C. to him Martin surnamed Bucino Buccinum B, C. and at the same time Anthony Blasius, dear to him, he orders them to grasp the rock illud C. on either side with their hands as best commodo C. they could, and he himself from behind with a reed alone solo A. , by which, worn out by long labor and old age, he supported his now tam C. languid limbs, raising the aforesaid rock like a very light ball, they most easily rolled it down through a certain cliff close by there. This admirable portent being accomplished, all who were there present gave laudes et add. C. the highest thanks to almighty God; and these things of his most firm faith we have touched in brief speech perstrinxerim B. .

ANNOTATA.

CHAPTER SEVEN.

The mission of B. Thomas to Ethiopia. Captivity. Outstanding proofs of endurance. Liberation and return to Florence.

B. Thomas shone forth in patience, But how great was his patience of soul, how great his endurance of labors and all discomforts, how great finally his long-suffering in things to be hoped for and his most solid hope of things to come, could potest C. scarcely be set forth in a very ample volume. For at the beginning of his om. C. conversion, at the time when he began cœperit A, B. to pursue and rout heretics, through woods, forests and caves, what quod C. diverse diversa C. injuries, insults, reproaches, and besides blows he bore from the brothers whom they call appellat A. Conventuals, no one ever inquam B. , however most eloquent, could narrate in writing. But with what great Conventuales — quantis om. C. calamities, tribulations, dangers of life he was afflicted by the Turks in almost fore C. the latest time of his age æt. s. B. , there is no need to proclaim, since the very stones are most abundant locuplentissimi B. witnesses. Yet tantum A, B. by all these, however most grievous, tortures and torments he could never usque C. be moved and pro que leg. ut C. disturbed; but, like another aliter C. most patient patientissime A. Job om. A. , as he was of unconquered and plainly lofty soul, he most constantly endured every most grievous thing for Christ Jesus. For as Paul of Tarsus, most enduring of all evils, easily prince principem A, B. of the apostles after Peter, he was never seen to change in face or countenance, but was always of the same firmness of soul and highest constancy. And what certainly was wondrous admirabiliter B, C. , he sustained all adversities with such humility of heart tanta sust. adversa C. , that nothing else was ever heard to come forth from his mouth but praises and thanksgiving to the supreme God. Wherefore passing over what he suffered from Conventuals and Conv. et om. C. heretics, we shall relate only those things which he bore from the Ethiopians, whom the common people not ill call Moors, and from the Turks.

[53] when sent to the Ethiopians, So when Brother Albert of Sarteano, a holy and learned man, was sent by Eugene, supreme pontiff, to Prester John, king of India ^a, with apostolic letters ^b, that he might bind and join the Indians ^c themselves to the Holy Roman Church, he associated with him also this most upright and plainly perfect om. B. man, as companion and fellow to Brother Albert himself om. C. , that by his admirable sanctity of life he might convert the emperor himself, or king, and the other peoples of India, to the Christian faith and religion. But when Brother Albert together with all his others was shut off from crossing into Ethiopia by the sultan, king of Babylon Babiloniæ C. ^d, that he might not seem to neglect negligenter A, C. Eugene's mandate, sailing from Egypt he goes back to Constantinople, that by the sea of the Tanais Tanaris A, B, Tunaris C. ^e he might sail to Persia, thence idem B. to Ethiopia, and from it to India India B. .

[54] he is captured by the Turks once But when on this very long and que om. C. very laborious journey Brother Albert began to be very gravely sick, that the will of the supreme pontiff might not be cheated of its hope, he sent Thomas Thomas C. ahead together with brothers to fulfill and attend to the mandate of the pontiff. Wherefore Thomas, sailing from there, committed the sails to the winds to sail, namely where he had purposed. Behold in A, B. , the ship in which he was being carried is captured by the Turks ^f, and by these all the captives, but especially Thomas, are most savagely tortured; for, bound with iron chains, the wretches are compelled to row. And when they saw that Thomas was above the others robust and firm in body, and that he, altogether ignorant of rowing, did not use the oars aptly enough, thinking pati C. that this came from torporis add. B, corporis add. B. sluggishness of spirit, not from unskillfulness, this poor wretch, no otherwise than a certain quemdam B, C. most lazy slave and most worthless beast of burden, they most cruelly beat cædebat A. with innumerable scourges and lashes fragris A, C. ^g. But he endured and overcame all evils of the body with such equanimity æq. t. B. and such constancy, that om. C. in so many and so great and so dire tortures and pains, he never que C. displayed any sign not only of pain, but not even scilicet nec B. of complaint om. C. .

[55] and a second time, But in truth when these things had been reported esset A, C. at Constantinople, certain most pious Florentine merchants straightway confestim C. ransomed Thomas himself and his three brothers from the barbarians for no small money, and so, being made free, entering upon the road by the mainland toward Tauris and Georgia, with great magis A, C. discomforts they at length arrived in Thrace Traciam A, C, Tnaciam B. ^h; where in a certain city or town, captured again versus A. by the barbarians, they are most imperiously questioned and tortured as to who they were, by whom they were sent mitteretur B. , where they were going and what they meant to do, and accordingly perindeque B. are compelled to confess something of their purpose præpositi A, B. . Having learned this, those most cruel men crudelissime A, C. pro illi eos leg. hos A, C. most savagely scourge and torture them, and shut up the poor wretches in a dark prison, where they were fed with scarcely as little food as would keep them alive: when those same merchants, distinguished in piety and religion, learned this, they free them a second time, for no small price and labor, from so om. C. wretched a servitude.

[56] a third time finally by the Ethiopians. And when thus ransomed, not without great gladness of soul, Thomas and his companions were making ceperunt C. their way toward Persia, entering the land of the Ethiopians regem sive dominum tracti, quo proficiscerentur add. C. , they are captured by the Ethiopians themselves now a third time, and at once are handed over

to prison, where, captured more savagely than a little before by the Turks, they are first racked. Then, dragged to the king ⁱ or lord of the Ethiopians, they are most harshly examined as to where they were setting out, for what cause and by whom sent Deinde — disquiruntur om. B. . And when they had answered respondisset A, B. the questions intrepidly, the Ethiopians, thinking that these were of great power and highest authority among the Christians, as they certainly were of great sanctity, assail them with great solicitations pollicitationibus B. , gems and pearls margharitis A. , gold om. C. and very much silver, that they should deny Christ. Nor content with these deceits, they strive now with most flattering words to persuade them to receive que add. B, C. their faith, now to terrify them with threats and om. C. slaughter, now with other and yet other diverse devices and frauds. But the brothers, as faithful and true servants of Christ, with great fortitude and strength of soul, spiritedly answered that they would never deny the most true and most holy Christian faith, for which they were always most ready promptissimi B. even to die, and besides this hosque A. they began cœperant C. to condemn their wild ferini B. morals and et C. beastly and foul life.

[57] All are long tormented with hunger, Stirred by these words to great anger, the most savage effrenatissimi C. barbarians with a heavy and great assault thrust the most innocent men down into a dry cistern; and there for three months in the densest darkness (for from there one could videbat C. scarcely look at the sky), in those most grievous tribulations, afflicted with a deadly stench and intolerable hunger (for they were fed alebant B, C. with a scanty porridge for food), they lay wretchedly. Nor content with this kind of cruelty, the most barbarous men deprive the most unconquered servants of Christ Jesus also of that etiam illo et B. accustomed slightest nourishment of porridge, for twenty days or more. Wherefore destitute of all human aid, the most holy brothers, fed by heavenly nourishment alone, wondrously miserabiliter B. lived without food and drink. And while they thus lay squalid in so many and so great miseries, beset by thirst and hunger, one of these most faithful brothers, a servant of Christ, with great ardor of charity and desire of martyrdom migrated from this most mournful valley of tears to the Lord ^k. Learning this, the most unclean dogs left that illum A, C. corpse of the dead Brother unburied for a good many days in that same cistern among his brothers, in order that quo B, C. those other most innocent men, more gravely afflicted both by the horror and corruption of the corpse itself ipso B. and by the memory of their companion and atque C. Brother, lying uninterred and unburied before their eyes, might most unhappily infidelissime C. fall away from the faith of Christ to them.

[58] But Thomas above the others But om. B. when they could by no torture, however intolerable, be moved at all from their most constant and excellent will, at length the most cruel barbarians, overcome at last by the miracles, because qui B. for so long with almost no food or without it, and then for so many days deprived of all food, they had lived vixisset C. unharmed and sound, straightway drew them out of the cistern, and, shutting them in a milder prison, began to treat them a little more humanely. For they gave facere codd. the most blessed Thomas Thoma B. the power to wander freely by day, to seek food for himself and his companions, on the condition however tantum C. that he return to the prison carcere B. each evening. And when he thus went gradiretur B, C. out of doors to procure the necessaries of life, he was often afflicted by the barbarians with great injuries, most wicked insults, most grievous calumnies, most shameful revilings and most hard blows. For they often most bitterly acerbissimum A, C. beat him as a fool and plainly insane, and at times they so racked distrixerunt C. him naked with hard stripes, that he returned half-dead to his own in the prison carcere B. .

[59] he is direly tortured, Yet thus ill-used he did not take it very hard, but with glad spirit, as if he had received accepisset B. some great reward from the Saracens, he cried out thus to his companions: "Indeed, dearest brothers, I have gained luc. h. C. much better things om. C. today than you." Nor content with these, the most savage men inflicted on Thomas, the man of God, other things also more grievous than these evils. For when many youths of the barbarians on a certain day had surrounded circumvenisset A. Thomas himself, a man certainly most holy, of these some mocked Thomas with most insulting words, others with fists, others with heels were boning him, some, seizing the cowl of his head, dragged him hither and huc B. thither, as wolves a most gentle lamb, tripped him up and most rudely threw him to the ground. Many, fouling him with mud and filth and also et add. C. stones, overwhelmed him, and rolling him on the ground like an inflated ball, tore at him so badly by the arms and legs, that they broke his whole little body, head, breast, shins and arms, and stripped nudaverint C. him of his skin.

[60] nor does he complain; indeed he rejoices. But the man of God, most enduring of evils, for all these tortures and punishments always gave thanks to God, best and greatest, nor did he ever nunquam codd. cease to invoke his most holy name, as he assiduously most devoutly cried out: "Jesus!", until those most savage beasts, sated with the punishments pœn. il. C. and injuries done to him om. B. , or rather wearied, rested. And so like one dying he made his way back to the prison, in whatever quoque A, C. way he could, aided by divine grace; and of the torments which he had suffered he most gladly congratulated himself with his companions, as if he had piled up some great treasure, which it truly was, the greatest, with God cum sociis-erat om. B. , and directing himself wholly with heart and et B. soul to God, the founder of all things, he began to pray in these words: "I give you thanks, and I will give them while I live, most clement Jesus, that you have willed me now for the first time to taste somewhat of such pains, which you bore far most bitterly of all for our and all men's salvation, that I might more openly understand how bound I am to you, and how much I owe for so many and so great merits of yours toward me." And que om. B. when he had completed these and other things of the kind to the Lord, at once he felt and clearly saw himself wholly freed from every wound of the body and from pains.

[61] At the mosques he preaches Christ, To these things is added that as long as he was in so wretched a servitude, he often drove oxen or sheep to pasture, and often also est A. he was compelled to care for other brute animals of this kind. But if quam si A. at any time quantaque A. the opportunity of breathing was given him, he made for their shrines, not to say profane places, surnamed mosques (so named from the slaughter and sacrifice of calves, which the Greeks call moschoi moscos A. ^l), and there standing near the door, to all going in and out he preached the Christian faith in a clear and et B. calm voice, and strove with such fortitude of soul to assert that this hacque A, C. was altogether truer and better than all the others, indeed that this alone was the true religion and plainly perfect, but all the others false, most shameful and vain, and altogether deceitful and diabolical, that he most promptly cried out exclamarit A, promptiss. excl. om. B. that for preserving and asserting this he would undergo all tortures, however most grievous, and death itself; and so inclining his head, that they might cut amputaretur C. his neck, he gave the sign with his hand. That those dogs should not do this God [add. ex conjectura. ] prevented, but he permitted them to mock in rivalry Thomas his friend, as one raving.

[62] and when martyrdom was at hand, And when Thomas thus, like gold tried in the fire, in these calamities and miseries had now lain ^m most wretchedly with his companions for a year jacuissent C. , a certain worst of men, defiled conquinatus A, C. with every kind of offence, who had fallen away from our most holy faith by denying Christ, said that uti B, C. it had been established statum A. and decreed by public sentence that Thomas and his other brothers should have their heads cut off. When Thomas had learned this, straightway turning to his companions and brothers, he said om. C. : "I announce to you great joy, brothers; for tomorrow, our heads cut off for Christ Jesus, we shall be crowned with martyrdom." This most longed-for news being received, all alike parantur A, cuncti par. om. B. rejoiced, and om. B, C. with hands joined and eyes manibus C. raised to heaven, first gave immortal and highest thanks to the supreme and almighty God om. C. . Then among intus B. themselves one disclosed to another all his sins, and for receiving the palm of the awaited martyrdom they prepared themselves with most devout and most prompt soul se dev. atque prompt. an. C. . But behold, that divine providence div. i. B. , which always most wisely attends to all things, consults and provides for its beloved om. A. servants ejus add. A. otherwise than they themselves were expecting.

[63] he is ransomed with his companions, and returns to Florence. For on that very day on which Thomas with his other companions was to undergo a most happy death, Christian merchants, sent by Eugene ⁿ, at once appeared, who now a third time free and release Thomas himself and his brothers from captive and most wretched servitude for a great number of moneys, and by order of the supreme pontiff bring these same om. B, ipsius C. men back, although unwilling (for they would have preferred maluisset A, C. to die for Christ Jesus than to live), to Italy revehuntur A. , and thence to Florence. There when the brothers of the same Order, who were then familiarly living at Florence, had received these most innocent men with a certain incredible gladness of soul, and were washing ablevarent A, C. their feet according to the custom of charity and vereque C. the right of hospitality, Thomas, who bore his whole body ill-used and racked totumque C. by almost infinite stripes and blows, while in the washing a certain wound inflicted on his feet by the barbarians, which had not yet sufficiently closed, was pressed more heavily than was right by the hand of the washer, at once drawing back his foot, says: "God spare you, my son, that quam A. you have brought me so much pain, while Deum A. you incautiously rub reficias A, refricans B. a wound not yet sufficiently coaluerat-satis om. B. covered over." When the Brother washer had answered him jokingly: "Where ut A. is that so great fortitude of soul of yours, Father, by which you so greatly desired to die for Christ Jesus among the infidels, and by which quique A, B. you bore, as it is said, so much of evils, when now you can scarcely bear even the slightest pain?" To him Thomas, the most constant servant of Christ, most truly answered this, worthy of note: "Son, among the most savage efferantissimos A, B. and om. C. most truculent enemies of the Christian name, the Lord our God was suffering in me; but among Christians Thomas Th. pat. A. suffers alone [o]."

ANNOTATA.

CHAPTER EIGHT.

The stay of B. Thomas at Scarlino, Rome, L'Aquila, Monte Piano. His miracles. He dies and is buried at Rieti. Miracles after death.

At Rome he meets Eugene IV; And when he had departed from Florence, he sets out to visit the cenoby of Scarlino, which he loved above the others, and from there he betook himself to Rome, where by Eugene, supreme pontiff, by whom he was wondrously loved for ab A, C. his sanctity sanctitate A, C. , and by the cardinals he was most devoutly received, and by them exceptus etiam ab iisdem B. he is first most diligently questioned about all the things which quos A, C. he had suffered at the hands of the barbarians on that journey or rather in captivity, then about the nature statura C. and morals of the men, and omnium atque C. the site et add. C. , fertility, mildness of air, and goodness of the places he had seen, about the fruits and trees

their kind, abundance, strengths, quality, about the kind, variety, food, use, strengths of brute and tame animals also, he is questioned, and very many other things of that kind, which que C. we leave to be weighed by the minds of readers of good bonorum A. sense.

[65] then he makes for L'Aquila and Monte Piano, This completed, he hastened to the city of L'Aquila aliquam C. , where a little before Bernardine of Siena, of the same Order a man distinguished in sanctity and doctrine, having died ^a, was gleaming with the highest miracles; and when he had first visited his sepulcher, he presented himself to St. John Johavanni C. Capistran, then vicar general of the whole Order ^b. Having been both vel C. gladly seen by him, and then tunc B. most gladly received om. B, C. , he is sent by him to the cenoby of Monte Piano Piani B, C. , a truly lovely place and suited to arousing devotion of soul, to be there a familiar of the same St. divi B, et ita deinceps. Bernardine's province. At which quidem add. B. cenoby there is a certain open space situated opposite that place, where there is a rock of wondrous size, or a stony slope steep on all sides, like a tower, about fifty cubits, as it appears, in height astitudine A. , which is eighty paces distant from the sacred house, and on whose ejusque C. top and summit there is a very small level place, to which one climbs by a narrow path colle A. in the manner of stairs.

[66] where on the rock not without a miracle he builds a little cabin. Here Thomas chooses delegit C. a dwelling for himself, there he was preparing to build a cheap little cabin tugoriolum C. in honor of the stigmata of Francis, his excellent Father and most holy man optimique viri C. . But since nowhere nulli ibi C. in all the town of Monte Piano and its whole district was lime calcax C. to be found, the man of God Thomas most humbly begs lime from almighty God, and so, calling to him the masons, workmen, architects, he leads them with him into the garden of the monastery, and tells them to dig out egereret A, om. C. the earth om. A. . Scarcely had they struck ferierat A. C., ferrierat B. it three times pro ter eam: terram C. , when suddenly they found perfect lime, no otherwise than if it had then been baked and drawn out of a furnace, and that in as great a quantity and abundance as was necessary for completing that work. In the foundations of that little cabin or hut he himself first primos add. B, C. cast, deposited and set stones, and with his own hands built no small part of it om. C. . For he ministered to the masons and architects all the things most needful for the work. This hut, which by another name he called a chapel, was the place of his prayer and of his highest devotion. Here he assiduously deplored his own proprie B. offences of adolescence or juventutisque C. youth and also those of the Christian people, as truly befits all Christians; here he worked many miracles on the sick and languishing, and those que om. C. who were carried deferebatur A. to him; here the Lent quadragesima C. which they call the greater, in that very year in which he departed from the living, with such tamquam C. ardor of charity, such continence and so admirable a sobriety, content with bread alone, and that common and plebeian, and, what is more, dipped and soaked in wormwood water, and que om. B. with drinking it contemptus C. , he celebrated, as if he had then for the first time begun to serve and obey parareque A, C. God.

[67] His desire to die for Christ When H. c. om. B. a certain novice novitiis C. of the brothers had at one time gone to greet Thomas himself, to receive most wise non add. B, om. C. and excellent lessons for living well and blessedly, and in the course of speaking, as happens, that neophyte himself (for so in Greek a novice is called novitii appellantur B. ), with a certain dovelike simplicity asked Thomas about those most grievous tortures and torments which om. A. he had once most innocently borne from the Saracens and Turks, by that et C. commemoration commoratione A. he cast into and stirred up in that most holy old man so much desire and so much vehement ardor of suffering martyrdom for the love of Christ Jesus, that om. C. driven by a certain impulse and ac B. goads of the divine Spirit, he raised erexit A. himself on his feet as quickly as possible, leaning on the reed or staff which he continually carried in his hand, and so, going out of doors, as if to take up accepturus A, abrepturus C. a course toward the monastery, when he had come to the limits and edge of the slope clivii C. , where there is a precipice like a high wall, and where quamquam C. the path and track begins on the right dextris B, C. to descend along that slope, by which track those wishing to descend cautiously turn themselves like a snail, the inflamed old man, forgetting to descend by that same path, went straight on, as if over a continuous and solid plain.

[68] God approves by a miracle. But when, as he thus walked, there was now no earth and soil under his feet, that almighty God and true founder opifex C. of all things, who, as beyond the measure and que om. A. order of nature he made the waters of the sea under the soles of Peter, the prince of the apostles, like land, and also for the running Maurus, the most obedient disciple of St. Benedict, the waves of the flowing decurrentis C. river, no otherwise than the mainland continentes B. , most solid reddit A, B. , so then he provided the air for Thomas, flying as you might say, as a most stable foundation of lands terra A. , that in a continuous course, or rather flight and descent, he moved mutaret B. his feet and the staff which he carried in his hand assiduously, as swiftly as quod A. if he were making haberent A, B. his way over the firmest and most solid earth. Him Nunc B, C. therefore when some aliqui B. brothers, who were then by chance conversing before the doors qui-fores om. B. of the church, saw conspexisset C. thus swiftly walking through the air, all, filled with admirable astonishment, at once went forth to meet Thomas himself at the place where they judged that the most holy man would come down. And when they had met him together, they asked where he was running so suddenly. Thomas answered them that he was hastening to Ortona, to board inscessurum A, incensurum C. ships, by which he might be carried provehar C. over the sea: "For I wish to return to that place from which pro eo unde leg. eundum C. I had departed, to suffer martyrdom for Christ Jesus and for the honor and ac C. dignity of the most holy faith." Ortona is a city lying on the Adriatic Sea, which is about eighteen thousand paces distant from the cenoby of Monte Piano. But the brothers checked his impetus impetu C. , saying that he ought not deberi A. and should not wish, without the order of the supreme pontiff and his blessing, to undertake so long and dangerous a journey.

[69] He withdraws to Rieti, Hearing audiens A, C. these things, Thomas, when he noticed animi adverteret A. from where he had come down there, did not cease to ask and adjure those brothers and likewise the neophyte, not to tell dicerent C. anyone cuique A, eisque C. what they had seen wondrously done. And when in the same fervor of soul he had received a companion from the president of the brothers, whom they commonly call the guardian, intending to set out to the supreme pontiff at Rome, that he might give facerent C. him the means of returning to the Saracens, he turned aside to L'Aquila, to see the body of B. sancti B, C. Bernardine, of whom we have made mention above, and from there he departed, to make his way toward the city of Rieti ^c. But by the divine will, as I judge, it came about that on the journey he began to labor with so grave a disease, that that evening, turning aside to the monastery of Fonte Colombo ^d, which is a mile distant from the city, he could go no further. For, the disease growing stronger more from day to day, the brothers, at the request of the citizens, placed him on a beast, holding him up with their hands on either side continentis codd. hic A, B. , and carried him into the city, and que om. C. placed him in the cenoby of the brothers of his Order, that he might be et A. more conveniently ministered to.

[70] where in the year 1447 he dies But ei add. B. when nothing availed to recover the health of his body, although the physicians used very many and usque A, C. salutary remedies in his infirmity, and the disease increased from day to day, he prepared himself to undergo bodily death with prompt, glad and most devout soul. Wherefore first primoque C. he made a general confession, as they call it, of all his offences, not without a most abundant fountain of tears, and for that reason he wished the priest, to whom he had disclosed reservaverat C. all concti B. the secrets of his heart, always to stand by him, that whatever quidem B. of even the smallest error should come to his mind mente B. , he might straightway confess it to that same priest. Then the Eucharist being most devoutly received, the brothers being exhorted to serve Christ most promptly, with the last most holy anointing, with the highest and incredible commending of all the brothers, and with the greatest desire of martyrdom, from this mortal light, in the year of the Lord 1447 [anno Domini millesimo quadringentesimo supra septimum et quadragesimum annum B, C.] , he departed to that heavenly and everlasting one, which qui B. now with those most blessed spirits he enjoys for perpetual age om. B. .

[71] and he is buried, and gleams with miracles, The citizens of Rieti forbade nec tum erunt C. the body of this most holy man to be translated by his brothers hujus sanctissimi viri pro suis A. to the monastery of Fonte Colombo. Wherefore there where he had departed descesserat A, B. from est A, om. B. life, placed positus B. in the middle of the church of St. Francis, he began to shine with such frequent miracles, that he lay unburied a good many days on the bare nudo codd. ground, on account of the innumerable multitude of peoples and the concourse of citizens and townsfolk oppidorum C. , who flocked to see the body of that most holy man. And when at length they had enclosed it in a wooden chest and it gleamed conruscaret codd. more and more from day to day with many miracles, so that om. B, C. those iis B. of the infirm and languishing who, affected with diverse and most grievous kinds of diseases, had not merited health from the most holy body of St. Bernardine of Siena, fleeing in crowds to the sepulcher of this hunc A, C. most innocent man, were immediately healed. Wherefore when the fame of so great a man now dead had begun to spread more widely and increased incresceret C. daily, it seemed to diminish comminueri A. a little the sanctity of St. Bernardine, of whom cui A, C. we have just made mention.

[72] until they are forbidden by St. J. Capistran to be added; Wherefore when John Capistran, a man renowned in morals, sanctity que add. C. and doctrine, who at that om. C. time was wondrously zealous that that divine Bernardine should be regularly inscribed among the saints, according to the custom of the Catholic and om. C. holy Roman Church, had learned this, fearing lest by the miracles of the man divi C. Thomas, most holy, for attaining what he desired

ad assequendum B, ad exequendum C. he should be hindered impediret A, C. (for there was vehement labor laborabat B. in the Roman curia, many adversaries opposing it, and already it had been objected abjectum A. at Rome to blessed John himself, the procurator, that the divine Thomas had healed some whom St. Bernardine D. Bernardini animam A. had previously not cured divi Bernardini animi non curaret C. ), he hastens to the sepulcher of St. Thomas, and there with great faith, highest hope, huge charity, incredible devotion, on bended knee, he burst forth prærupit A, B. in prayer in these words: "That the most holy Bernard, your fellow-servant and ours, may not be numbered among the saints of the orthodox faith on earth, we are hindered, as I see, by your miracles, most blessed Thomas beatissimæ Romæ C. . So by the authority which I exercise (for he was vicar general of the whole Order), in the virtue and merits of most holy obedience I command and order you that as once in this mournful life you always most promptly promptissimum C. obeyed audivisti B, C. me, so now num C. , having finished mortal life and living everlasting age, complying obsequeris C. with me, you cease to gleam with miracles for as long as it takes us to complete this most pious work ipsius B. of St. Bernardine; for which I beseech you that you pray to the most holy and undivided Trinity, and for me likewise and for all this our family fam. h. B. , of which you yourself, while you drew this mortal air here, were the most zealous and most loving of all." Wonderful, by om. B. Hercules mehercle C. , to tell, that from that day, complying with the simple simplicis C. word of the one commanding, he wrought no more miracles until it should be commanded him again to do so ^e.

[73] but ordered by a superior, Wherefore when on a certain day in that same cenoby the minister provincial was preaching sacredly to the people, impelled by a certain fervor of spirit spiritu C. , he turned fittingly to the sepulcher of the most blessed Thomas, and commanded him to succor the faithful of Christ who trusted in him, as if he were still placed under his temporal power, by virtue of so great an uprightness, namely of obedience. And when this had been made known through the whole city, a certain Antonio surnamed Grazioso, a baker by trade ante A. , whom otherwise they call a miller, while he was cutting off procideret C. wood lingua A. with an axe, the same edam codd. , incautiously incautam C. striking one of his feet, cut abscindit C. three toes clean off it. When he had gathered them with his own hand, invoking the protection of St. Thomas, he set them back on the same foot: and two of these three, as if in no way harmed, at once adhered to the foot immovably immobili C. ; but the third toe, which was the middle one, although its wound had closed, yet tantum A, B. could never cohere, being destined, as I judge, to be a most abundant locupletatissimus B. and most firm witness of so great and so tamquam C. admirable a matter.

[74] he again accomplishes miracles. So when this miracle had become known through the city, that whole day was spent in public gladness and ac C. celebration. And therefore from that time to this present day, each year, on that very day on which that miracle was done, the memory of so great and so divine a matter is most religiously religiosissimæ A. celebrated and kept. Nor does Thomas deny help to any illis C. who flee to him; to each and all who ask rogatis C. and implore he most gladly imparts impertitur B. individual graces and merits granted, given and conceded by the immortal and sole solique codd. God. And que om. C. so how great was, stood forth extitit A. and flourished rigaverit B. in this com. C. most holy man the incomparable comparabilis B. virtue and highest obedience, is most openly declared declarat A. from the merits of his life vita B. and most well-known miracles; since quo C not only living on earth did he stand forth as a most obedient servant of Jesus Christ ob. J. C. C. , but also already enjoying heavenly freedom, twice iis B. to his superiors, whom they call prelates, even in the miracles granted and given to him by God, he showed himself most compliant.

[75] His body is honorably translated. Nor did he cease to protect himself even on earth by the strength juribus B. of divine grace; for when the river of the city of Rieti Rheatis C. had so risen in our times, that overflowing erumpens A, enundans C. its bed auleum A. and banks it had flooded the church of St. Francis with the greatest abundance of waters, and in it had for many days overwhelmed with waves the chest in which quo codd. the most holy body of the divine Thomas was enclosed, yet tantum A. with the protection of divine aid, the body itself was found unharmed om. C. , altogether undamped. Wherefore as the cult and affection of pious men toward this most holy man increased, certain noble and upright men had a chapel, which they call a capella, built and erected in his honor, and in the middle of that chapel they placed a marble sepulcher, raised sublevatum B. from the ground in the manner of an altar, enclosed arcum septum A, circumspectum C. with iron gratings, and into om A. it on the Sunday within the octave of St. Bernardine they translated the most blessed body of that Thomas, which indeed, fortified by divine grace, gleams perpetually to this present day with the splendor of miracles, to the everlasting praise and glory of the supreme and que om. B. greatest God, to whom be always semp. s. C. honor honor B, C. and praise for ages of ages. Amen.

ANNOTATA.

PIETRO CAPPELLETTI OF RIETI, CANON OF THE CATHEDRAL CHURCH

AND VICAR OF THE MOST REVEREND CARDINAL BISHOP, MDLXIII

A POEM DEDICATED

TO B. THOMAS OF FLORENCE.

That none may despair of the heavenly kingdoms of the Thunderer,

But rather that each may trust in the divinity of God,

An example is Mary, while she prostitutes * her unclean body,

While she gives herself to immoderate love and luxury;

While she smears with ointments her hair spread about her neck,

While, to be loved, she paints her rosy cheeks with rouge.

Yet she, most wretched, by the piety of Christ, for such great

Crimes merits pardon through her evil deeds.

And the thief is saved while he suppliantly cries out to Jesus,

And while, believing, he prays to the heavens for his help.

Why should I mention Paul, while he stands the fiercest enemy,

While he harries, like a wolf, the innocent sheep of Christ?

Or why Thomas, when he had no faith in the wound and nails

Of him who was the helpless lamb for error?

And an example of Thomas is the holy conversion of Linari [c],

The city of Rieti holds his ashes and bones;

To whom beautiful Florence gives his native soil,

And he gleams like a radiance, renowned in all the world.

Christ, man, or God, compelled this man to stagger,

He who, watchful, considers the departure of the soul?

Would it be equal, the hypostasis of the son or of the father *,

Or one that of the sacred spirit and of the begotten,

Those whom injury has made enemies and hostile,

Or blood, anger, fury, quarrels, losses, wickedness?

Why do I wish to comprise in our verses the other things,

Which surpass the gems which the wave of the Tagus carries?

If the Redeemer had looked at this man's slayings and thefts,

He surely would not have given him the kingdoms of heaven.

He repents of having once sinned, and it profits him to shed

Tears falling drop by drop, or groans.

He groans and bears with sick mind such great crimes;

He enters the sacred cloisters of the wooden-footed ^d monks.

To him, confessing and mourning, Jesus clemently spares,

Christ appeased, and receives his prayers.

He gleams with innumerable miracles, feeding on the ether,

Which I could never compass with my mouth.

He dwells in ethereal citadels, and all the earth

Venerates him: every race calls on the power of Thomas.

But he fails neither in vows nor in any prayers;

He supplies help to all, and makes them sound.

ANNOTATA.

* prostrat cod.

* isset cod.