ON BL. JOHN OF SALERNO, CONFESSOR OF THE ORDER OF PREACHERS,
AT FLORENCE IN TUSCANY.
IN THE THIRTEENTH CENTURY.
PRELIMINARY COMMENTARY.
The Blessed one's cult of some sort proved: his body translated on this day: his Life to be given.
John of Salerno, confessor of the Order of Preachers, at Florence in Tuscany (Bl.)
BY J. S.
Although I do not find that Bl. John of Salerno, The Blessed one's cult of some sort, from the public as he is everywhere called from his native place, was ever honoured with an ecclesiastical Office, nor is his memory inserted into the Martyrologies; yet such indications of a public cult present themselves that we believe he must be inserted into our Work among the Blessed. For first Ughelli in Italia Sacra, tome 3, column 106 of the second edition, testifies that his body lies with the highest religious reverence in the church of St. Mary Novella of the Order of Preachers, in a marble tomb, and that this inscription is to be seen there: Here have been laid the bones of blessed John of Salerno, whose head is preserved in the sacristy with many relics of the Saints. And he, sent into this city by the divine Dominic, the prince and founder of the family of Preachers, with twelve companions, first tended and equipped this august church and monastery, publicly built, and ruled the flock as its head, and shone in life, in manners, in precepts, and in true doctrine, and lastly in miracles, and adorned Christian piety.
[2] Francesco Orlendi, in his Orbis sacer et profanus, part 2, tome 2, page 1268, describing the magnificent church of Saint Mary Novella, and from the veneration of his relics, records this concerning blessed John to our purpose: Between the altars of St. Hyacinth and of Catherine of Siena there is laid in a noble marble tomb the body of Bl. John of Salerno, the disciple of the divine Dominic, the founder of that same monastery, illustrious for innocence of life, integrity of manners, the preaching of the divine
word, and famous for works and signs, whom the most blessed patriarch Dominic himself, who once and again had adorned Florence by his presence and by his sacred sermons, appointed there the first superior of his Brethren; and he is honoured by the faithful with a religious and immemorial cult: whose sacred head, enclosed in a gilded casket and kept in the sacristy among other relics of the Saints, breathes forth to this day a sweet odour, as I myself have learned by experience. Thus that very recent writer, whose Works were printed at Florence. Moreover our Papebroch, in his manuscript Itinerary, reporting what he saw at Florence in the year 1662 in the church of holy Mary Novella, page 208, speaks of the cult of Bl. John in almost the same way in which he writes of the cult of Bl. Villana Botti, who has likewise a marble tomb in the same church, and whose Life was given at the 26th of August. He testifies that the tomb of each is opposite the other, with miracles carved around it, and that a lamp burns perpetually before the tomb; and on the anniversary day, he says, an altar is set up for the sacred rites to be performed there, and for the exposing to public veneration of the relics of the head, which is carried thither in procession.
[3] which is ancient, and is asserted from the title of Blessed These things concerning the lamp burning before the tomb, and concerning the relics of the head customarily exposed to public veneration, I have also from the letters of Raffaele Badi, a man notable for learning and courtesy, who in the last century lived at Florence in the said monastery of holy Mary Novella. But that that lamp burned before the tomb of the Blessed one for some centuries, and that likewise many votive offerings were offered to him, will be clear from the miracles to be reported in the Life; and thence it is certainly inferred that this cult of the Blessed one, of whatever sort, is old enough and notable enough for the title of Blessed to be attributed to him, especially since he was honoured with that title more than a hundred years before the decree of Urban VIII, and probably from the very century in which he died, the thirteenth. Concerning this last it may indeed be doubted, because St. Antoninus, History, part 3, title 23, chapter 10, §5, although he numbers John among most holy men who flash with miracles, yet abstains from the title of Blessed, commemorating him in a few words thus: In the convent of holy Mary Novella at Florence lies buried brother John of Salerno, the founder of the said convent. Nevertheless it is certain that he is called Blessed in the Life published by Leandro Alberti in the year 1517 and written in the fifteenth century; and thence it becomes probable that that title of Bl. John is far more ancient, especially since he shone with miracles both in his life and after his death, and was honoured with a most ancient cult, so that it is credible that St. Antoninus abstained from the title of Blessed only because it had not been given to John by a decree of the supreme Pontiff.
[4] Moreover it is established that his body was translated, and this seems to have been done at various times. and from the translations of his body. Razzi, in the Lives of the Saints and Blessed of the Order of St. Dominic, page 39, and Marchese in the Dominican Diary at the 18th of February, affirm that the body of Bl. John was translated in the year 1571, on the 18th day of February, to a more honourable tomb. Our Papebroch, from a Strozzi manuscript codex, copied out Italian words concerning another translation, as it seems, which I render into Latin: On the 10th day of September of the year 1569 were translated the bones of blessed John of Salerno, founder of this convent. It may be doubted whether that translation is one or twofold, since the difference of day and year hints that it was twofold: but on the other hand the shortness of the time which intervened between the two raises a suspicion of error, and rather urges that a single translation was referred by the writers to different times. But since in the year 1569 the altars and tombs of the Blessed in the church of St. Mary Novella were renewed, and the sacred bones were then carried to the sacristy, that they might afterwards be laid in a more honourable tomb, as I related at the 26th of August in Bl. Villana Botti, number 5, I judge that the bones were carried to the sacristy on the 10th of September of the year 1569, but translated to the new tomb on the 18th day of February, whether that happened in the next following year, 1570, or in the year 1571, as the aforesaid writers asserted. Further, just as they referred the Blessed one to the day on which they believe the body was translated, the 18th of February, because the day of his death is unknown; so I too have judged that he must be treated on this day of the translation, because it can be done on no other day more conveniently.
[5] The Life of Bl. John was written by Giovanni Caroli, The Life written and already published: a writer of the Order of Preachers, who flourished in the fifteenth century, or easily two hundred years after the death of the Blessed one, as Jacques Échard testifies in the Library of Writers of his Order, page 899, where he enumerates the writings of Giovanni Caroli, and commends the man with a notable elogium for erudition and piety. The same writer of the Life of Bl. John of Salerno Tomás Malvenda commends in his Annals of the Preachers, page 314: nay, he even inserted that Life into his Annals in parts. I do not know for what cause our predecessors did not copy out that Life while they were at Florence, unless perhaps they thought that labour less necessary, because it was already published in Leandro Alberti, On the illustrious Men of the Order of Preachers, book 5, folio 198 and following. Certainly I do not now find it in manuscript in our chests; and I the more easily abstain from asking it from a friend, the less the loss is, because in Malvenda's Annals everything is likewise to be had.
[6] other writers who have treated of the Blessed one. Who besides wrote of Bl. John before Malvenda, he himself sets forth at page 395 in this manner: For the rest, the notably and famously performed deeds of the blessed father Friar John of Salerno have also been fully described after Caroli by Fernando del Castillo, book 1 of the History of St. Dominic, chapters 46 and 57; Serafino Razzi in his book On the Blessed of the Order of Preachers; Antonio of Siena in the Chronicle of the Order, page 48, and others. But St. Antoninus also mentions his Sanctity in part 3 of his History, title 23, chapter 10, §5. Of the same have written Bzovius in his Annals at the year 1225, number 12, Michele Pio in his Work On the illustrious men of the Dominican Order, columns 59 and 60, Marchese in the Dominican Diary at the 18th of February, and certain others, whose catalogue it is not necessary to weave. Yet I do not find John of Salerno in the very recent Work On the illustrious Men of the Order of Preachers which Antoine Touron published in French. Now I shall subjoin the Life from Leandro Alberti's edition, and, collated with what is published in Malvenda, I shall illustrate it with such annotations that no more matters for examination shall occur here.
LIFE
by Giovanni Caroli
From the edition of Leandro Alberti, collated with what is given by Malvenda.
John of Salerno, confessor of the Order of Preachers, at Florence in Tuscany (Bl.)
BHL Number: 4434
A. By Giovanni Caroli.
CHAPTER I.
Blessed John, one of the companions of St. Dominic, by whom he was sent to Florence with twelve Brethren, and set over the Brethren.
[ ] Bl. John a plainly notable man: John of Salerno a, a man assuredly venerable and most just, was for a long time b the comrade and companion of blessed Dominic. Of this excellent and most outstanding Man I find no monuments, or very slight ones, except this only, that he was appointed to Florence by blessed Dominic. The causes of which matter, both public and private, I shall explain a little later. For the rest, that he was a Man of much dignity and reverence can be made manifest by two indications: by one indeed, that he was thought worthy of the fellowship and company of the blessed father Dominic, to whom it was not fitting that any should cleave but men endowed with the highest virtue, and especially because one wishing to begin a new warfare had no need of a sluggish or cowardly soldier [*]: and by the other, that, being about to send men to Florence, the most flourishing city of Italy, he would not have entrusted the least and most abject of his own men, seeing that the new Religious Order would have much increase if the report were that the city of Florence had most eagerly received the new Order. By these things therefore it can be persuaded that John was a man notable for piety and singular in divine grace, whom the blessed father Dominic had judged must be sent to so great a city.
[2] When blessed Dominic was calling very many to himself by his virtues and examples, A certain Apulian, admitted to the Order; when by the counsel of wicked men it happened that a certain Apulian c asked for the habit. When he had obtained this most kindly from the blessed father Dominic, his companions in the world began to trouble the young man with very many mockeries (as is wont to happen), asserting that he was a cowardly man and foolish in wit, and that they had once thought they would find in a young man of flowering age an excellent natural disposition, such as his very appearance displayed, and not the meanness of spirit of a friar. And they warned him to take heed that he should not make all his own people sorrowful, and especially that he should not by this resolve of his cast his brothers or kinsfolk into the deepest grief; and with these and words of this kind they strove with all zeal to pluck up the young man, then first planted in Religion, and to call him back from the purpose of Religion. And to these things they added this: that now indeed he was treated gently enough by the friars, but that a little later he would be subjected to their poverty and want. How notable, how seemly, how full of honour he would think that, they begged him to consider. Which last words so settled in the young man's mind, and seemed so grave, that presently, being called back from his resolve, he most insistently demanded from the friars the clothes which he had a little before put off.
[3] When the friars had announced this to blessed Dominic, straightway fleeing to the accustomed arms of prayer, [he had sought again his secular garments; he is confirmed by God in his former purpose.] he most insistently besought God with many tears and devotion for the young man's salvation. Wonderful to tell! Already the friars had given him back his secular habit, and already he had almost put on the garments of the world, when suddenly he began to cry out with the loudest voice: Alas, alas! what fire d burns me up, or what flame wrings out my wretched life? Cast off this garment, brothers, take away this habit of the world, which seems to me to have been given back to me by you not for comfort or for the decency of the body, but for burning and for my destruction []. But bring again that other, which [] may cover this body, and may be to me as a garment of salvation and a robe of gladness. Who would doubt that this sudden change of the young man came about through the prayers and tears of our father? For indeed that change was nothing but the work of the right hand of the Most High.
[4] At the same time there was a certain citizen of Florence, [Deusdedit, a citizen of Florence, founds an oratory in the suburb, and offers it to Dominic,] who, when he had confessed his sins to a priest, perhaps because, being engaged in trade, he had taken away something belonging to another, and did not certainly know from whom he had taken it; this penance was enjoined upon him by the priest, that he should set up an oratory in the suburb, which should be suitable alike for the dwelling and for the reception of religious persons. This citizen was called by his own name Deusdedit, who straightway, since he abounded in many possessions and riches, having built the oratory and having likewise disposed all things fittingly and duly, seemed to lack nothing else for his penance [*], except that he should fill those houses with worthy inhabitants. Now it had been built in the suburb of the city, at
about the third milestone from the city, which place is called the Ripoli country. When therefore the chapel had been completed, the incredible report of this new Order was brought to the ears of Deusdedit, and brought into his mind an unspeakable desire to place men of that Order in it. For neither did he think that the penance enjoined upon him could be better or more usefully satisfied than that he should himself [*] have built houses for the Order now newly arising. And so he went to Bologna, where St. Dominic was residing, and opened his desire to him with much devotion. When St. Dominic heard this, rejoicing greatly, he answered that he would confer with his brethren upon the matter itself, and would then satisfy his desire.
[5] who, of his own men, whom he exhorts to zeal for souls, And when he had learned his name, having called the brethren together, he is reported to have addressed them in these words: We must render the greatest thanks, brothers e and sons of mine, to God, seeing that, while we were by no means thinking upon this very matter, God has prepared new houses for us: and that the matter is so may be proved most of all by this indication, that God has sent a citizen of Florence, who is called by his own name Deusdedit, by whom his chapel in the Florentine country, which we have hitherto greatly desired, has been built for us without our knowing it, assuredly by a divine gift; and that he asks that brethren be sent over to that place, and does not doubt that they will be most welcome to the city and to the peoples; and even were it not so, yet we must strive after all things which may seem likely to bring the salvation of souls and of bodies. I for my part trust in the Lord Jesus Christ that, when you have entered that city in innocence, if you shall live in justice and holiness before him, you will by no means be weakened, but, growing daily with an illustrious offspring, you will bring much profit and grace to those peoples. Wherefore gird yourselves, and be brave men, and take up the war of the Lord against the most hostile enemies of his faith: and fear neither your own fewness nor the strongest bands of the enemy, since the divine grace protects you. And let it be no less your care that you persevere in holiness than that you call others to the joys of eternal life; for as charity begins first with you, so also should holiness.
[6] sends twelve Fathers to Florence: Bl. John, set over these, Having therefore exhorted the brethren with these words, and prayer having been made first, he chose twelve most approved fathers whom he should appoint to Florence: over whom f he set father John of Salerno, a man assuredly outstanding in holiness, and commanded him to betake himself to Florence. And when he had most humbly received the obedience laid upon him, he ordered Deusdedit to be called, to whom he might commend the chosen brethren according to his desire: and confirming them with a father's blessing, he allowed them to depart g from him not without many tears, on account of his inborn charity. When therefore they had come to the appointed houses, Deusdedit likewise showing himself their companion, entering them they sang a hymn to God most devoutly according to custom, and spent that day in divine praises. Then, resting for some days for the ordering of the place and of all things, when now by the labour of Deusdedit provision seemed to have been sufficiently made for all things according to the place and time, John of Salerno, judging that it must by no means be deferred longer, most courteously calling together the brethren [*] who were with him, exhorted them in this manner. I am not unaware that none of you is ignorant, brothers, that we were appointed to this place by the blessed father Dominic not only that the will of Deusdedit might be met, but were charged that we should apply ourselves with all zeal to the salvation of the peoples. But this can by no means be done if we remain at home, and with a holy rusticity, as the blessed father Jerome says, take care to profit only ourselves by our prayers and vigils. For the prophet had long before foreseen that we must not so act, when he said: Man shall go forth to his work, and to his labour until the evening.
[7] Although therefore it is good to confess to the Lord, and to sing to his name most high [], by an excellent address yet, seeing that we have been appointed to declare his mercy in the morning and his truth by night, we must by no means rest, my brothers, if we are unwilling [] to fulfil the charge and office of the embassy laid upon us. And so it ought not to be enough for us that we have now, so to speak, first been born at Florence, unless we also gain much people for the Lord. For you see, brothers, as the prophet reported, that most abundant sinners have now arisen, and that all who work iniquity have appeared in plenty: who, although they seem robust and strong, yet you must remember that all human flesh has always been held by the most holy men to be no otherwise than hay or the flowers of the fields, which in a moment rise and fall. And accordingly another prophet also most courteously admonished all, saying: I have seen the wicked highly exalted and lifted up like the cedars of Lebanon. I passed by, and lo, he was not, I sought him, and his place was not found. But to the peaceable man who fears God he promised by a divine oracle that there should be remains. Our horn therefore shall be exalted like the unicorn's, if you will be men, and our old age shall assuredly be in most abundant mercy with God. Brothers, all these evils which we behold attend this ageing world. Every field is now filled with thorns, briars and the seeds of tares: in which field all the Apostles and martyrs, and the most holy men hitherto in the Church, have laboured with many straits and sweats. But we [*] must reckon that we have now entered into their labours. Wherefore be not terrified, my brothers, nor suffer the causes of crowns set before you to depart from you through weariness of things or faint-heartedness or foolishness. But rather, since we see God's abundant mercy, be multiplied and increase, I entreat, that we may not seem to have been sent over by so great a father in vain. Therefore despise your foes, fear not your enemies at all, but to those who rise against us surrender most freely even your bodies, if it be expedient. And even should they mock you at this first encounter, and despise your want and poverty, do not fear, I pray, since when a man has been made rich, and when the glory of his house has been multiplied, when he shall have died he shall take nothing away, nor shall his glory descend with him. Trust moreover that the Lord will grant much power to those who preach the word, and will multiply the seed and increase the growth of your justice, as your Apostle reported.
[8] Nor indeed hereafter will it repent you to have waged warfare under so great a prince of Christ, exhorts his subjects to the Apostolic virtues: and you will bring it about for our father that he himself, being just, shall flourish like the palm by your ministry, and be multiplied like the cedar of Lebanon in the Church of Christ. And we, planted by him in the house of the Lord, shall flourish also in the courts of the house of our God, if in the announcing of the divine word, with the whole ardour of soul and mind, patient in bearing and enduring hardships, we shall have spoken well []. And to our blessed father Dominic what great [] joy and exultation do you think we shall give, when he shall understand that we have discharged our office most zealously? I believe indeed that he implores God's grace with long prayers, that of his goodness he may furnish us with tongue and spirit; and I do not doubt that it will be most certain that to make his prayers empty deserves a great punishment. Wherefore, since it is now rather a time for deeds than for words, passing over what might be said upon this theme, let us now approach the instructing of these peoples, knowing that they who instruct many unto justice shall be as stars for perpetual eternities (as the Scripture says). And when this shall have been accomplished by us with holy faith and integrity, I trust that we shall without doubt obtain the reward of those who labour in the Lord's vineyard, with the holy peace and tranquillity of us all.
[9] The Blessed one preaches at Florence with his companions. Their minds therefore being kindled by these words, they appointed that the divine battle-lines should enter in on the following day. And the prior, father John himself, that he might give the way to the others, willed to be in that encounter the first strong champion. And so, as they came to the city, a multitude of people began to run together on account of the novelty of the thing, and to gather in greater numbers to the hearing of the word of God. For already before, when report had spread abroad their coming, they were driven with great desire to hear the new men. Nothing could have been discerned in these men but ardour of spirit and much devotion in their speech, and they seemed to be clothed only in their garments, having in themselves nothing of lightness and nothing of unseemliness. But in John of Salerno there was much gravity and much power in persuading, and he drew many to himself both by the charm of his eloquence and by the excellence of his life. But in the evening, when they had finished the divine offices, they returned again to their own houses. And acting in this way every day, they wrought incredible fruit among the peoples.
ANNOTATA.
is it to be doubted that an error crept in upon Castillo and Pio: for Bl. John of Salerno is not an Apulian, since Salerno is not in Apulia: nor is he unknown who, wavering in his purpose, sought back his worldly garments. But that Apulian was not called John, but Thomas, as may be seen in our tome 1 of August, page 597, in the Life of St. Dominic written by Theodoric of Apolda, and in Malvenda at the year 1220, page 312, where the words of Humbert are given, who was the fifth master general of the Preachers; or rather from the Lives of the Brethren, which Work was wrongly attributed to Humbert. I transcribe the words for the reader's sake: The same blessed father Dominic received a certain Apulian, who was called brother Thomas: whom, on account of his innocence and simplicity, he loved so much with a certain holy love that by the Brethren he was called the son of Bl. Dominic. But on a certain day some of his companions, satellites of the devil, seizing the opportunity, by violence and fraud drew him into a certain vineyard, and clothed him in secular garments, stripping him of his cloister habit. On hearing which, the Brethren ran to their father: Behold, they say, your son is being drawn back to the world by his companions. Presently the Saint, entering the church, prostrated himself in prayer, and not in vain: for how great was the power of his prayer appeared by the effect. For as soon as the said young man was clothed in a shirt next his flesh, he began to cry out loudly, saying: Behold, I am wholly burned up. Nor indeed could he rest at all until, the shirt being taken off, he was clothed in religious garments and led back to the cloister. And he lived afterwards a long time, a useful Brother and exceedingly gracious. In almost the same manner Theodoric, who adds that the thing happened at Bologna. But Malvenda from these things prudently observes that Castillo reported it wrongly of Bl. John, because he found it related in his Life without a name.
Malvenda: indigere visum* (seemed to need).
restitutus* (given back).
qui* (which).
perhaps videbat* (he saw).
si illi* (if to him).
fratres* (brothers).
Malvenda: altissimo* (to the most high).
volumus* (we wish).
nos* (we).
vixerimus* (we shall have lived).
quantum* (how much).
CHAPTER II.
The Blessed one's notable virtues, gifts, and bodily form: from his first dwelling he removes with his companions to Florence: he joins many to the Order, and flourishes in virtues and overcomes a grave temptation.
[ ] The Blessed one's excellent virtues, frequent prayer, But the reputation and fame of those men who dwelt at the oratory of Deusdedit grew daily, and men supplied them with many things for their sustenance and for the fitting performance of the divine offices, when they saw that, living in the greatest poverty, they applied themselves to the preaching of the word of God alone. But the reputation of blessed John of Salerno was the greatest among all. For nothing was lacking to him which could pertain to sanctity and virtue. He had indeed been brought up by the blessed father Dominic with such diligence, and had so thoroughly drunk in his manners, doctrine and holiness, that whoever beheld the man looked as it were upon a certain pattern of his virtue and probity. For although he was held to be younger in age, yet there appeared in him a venerable old age, and such gravity, and such kindness in conversation, that he already seemed the dwelling-place of every virtue. He was most sparing of food and drink, intent with great devotion upon prayers by day and by night, and nothing seemed to him more desirable than to give himself to contemplation and to the meditation of divine things. For in these he took so much enjoyment and joy, and was so absorbed in spirit, that he seemed to have forgotten all human things, even his very self.
[11] his observance, bodily form, excellent governance, And so, when he was freed from the cares of the people of both sexes who came to him together, he at once gave himself again to reading and meditation, nor did he let even a moment slip by without applying it to divine things. And of the ceremonies which are the ornaments of Religious Orders he was so observant that he omitted none of them at all, but rather called those who were negligent and slow in observing them to their keeping by the example of his own virtue. Now he was, as we can conjecture from many things, of excellent form and comely in aspect, although small of body: and the very neatness and grace of his habit added charm to him. For governance too he had such skill, and such caution joined to circumspection, that he seemed not without reason to have been chosen by the blessed father Dominic to come to Florence.
[12] And when a little later Deusdedit departed this life, and fortitude in difficulties. by whose zeal and labour they had very often been cherished, and afterwards they were afflicted with many hardships, he himself, most courteously, by words and examples, encouraged them, who had been brought to faint-heartedness and weariness of all things, to patience and to the endurance of adversities, and strengthened those who erred and were rushing in mind into various courses, lest they should altogether fail. But the greatest and hardest of all the hardships was that of coming to the city in the morning and returning again home in the evening. But blessed John, bearing an unconquered mind, burning with divine love, most bravely and most steadfastly bore all things arduous and harsh. He had moreover great authority, an admirable dignity, and no less reverence and confidence from all men, so that all who beheld the Man marvelled at his virtue. Wherefore the citizens, pitying his labours and at the same time taking thought for their own salvation, since he seemed to be not a little hindered by that trouble of coming and returning, decreed to establish a dwelling for them at St. Pancras a.
[13] When this had been done, they removed from the Ripoli country to the place which we have named. He obtains a house in the city: he joins outstanding men to the Order: And now their number had begun to increase, and by their preaching they drew very many to the ways of salvation, so that, spurning the misery of this fleeting life, they betook themselves to the safeguards of Religion. And so in those days blessed John brought over to our Order also Chiaro Sesto b, a man outstanding in learning and virtue, whom very many, moved by his devotion, straightway followed. Among these were Oderico [*], canon of Saint Peter Scheraggio, and Jacopo Rubaconte, who among our men held in the second place after John the headship of our house, and Ottavante, sprung from the family of Nerli, who obtained the priorate of this house in the third place. To these was added Ruggiero Calcagni c, the first inquisitor of heretics from among our men, who at Florence greatly strengthened the Catholic faith against their perfidy, and at length, being raised to the bishopric of Castro d, died his day at Arezzo e. But also Rodolfo Guidalotti and Romeo Vicedomini, whose families were then held the noblest at Florence, and Lorenzo, curate of the town which we call Sansepolcro f, and Rainiero of Brozzi, himself also a curate, and very many others, put on the habit of our Order, all of whom were added to the strengthening of this Order.
[14] For whoever heard that such and so great men had entered the Order judged that this could not happen except by the highest virtue. He grants the former place to the Friars Minor; but afterwards to nuns, At the same time, when the Friars Minor had come to Florence, and on account of the brotherly charity which the parents of both Orders had willed to be between them, and since on their first coming they had no place, they remained for some time, our friars permitting it, in the Ripoli country, where our men had hitherto stayed. But when the Minors too were driven by the same difficulties by which our men had before been afflicted, restoring to our men, as they had before agreed, the place situated in the Ripoli country, they stayed for some time at St. Stephen of the Bridge. But when our men had received back the place situated in the aforesaid country, they built in it a monastery of nuns, in which, many noble women putting on the habit of the Order, they in a short time set forth a notable mirror of chastity. In which place they flourished with such virtue and grace that, when blessed Peter the martyr g had been crowned with martyrdom, among the others to whom his glory was revealed was one of the sisters of Ripoli.
[15] for whom two monasteries are founded in the city: Dominic comes to Florence: For the rest, as the years went on, when Florence was shaken by very frequent tumults of wars, and a danger of soul and body not to be neglected seemed to threaten [*] those sisters, the fathers decreed to call them back into the city. And since they were great in number, it was resolved that two monasteries should be built within the city, of which one should keep the name of its first origin, while the other the sisters should call blessed Dominic's, dividing the goods between these two monasteries in equal shares. When these things therefore had been done in this manner h, the report was brought to the ears of our blessed father Dominic that his brethren whom he had appointed to Florence were growing, advancing and increasing in a wonderful manner, and had obtained much favour with the people, and that nothing at Florence was preferred to the friars of the two Orders. But especially was the authority of John of Salerno approved, that he was a notable man,
as excelling in every virtue, as dear to the people, and as received by his brethren with wonderful affection. Wherefore Bl. Dominic, giving God marvellous thanks, resolved himself also to come to Florence for the consolation and honour of the brethren. He came therefore, and was received with the greatest gladness of the brethren: where, beholding with his own eyes those things which he had received by report, and far greater ones, giving thanks to God the more ardently, and having exhorted them to perseverance, and to humility and mutual charity above all things, he determined to remain with them some days for their solace. In which time the holy man did not cease to give his labour to prayer and to the furtherance of the Word of God. For we read that he preached both at St. Gall's and at St. Paul's and in very many other places of Florence. Then also that he called some brethren to enter the Order, and did many other things worthily and excellently. And when he seemed to have satisfied their desire sufficiently, bidding farewell to the brethren, and embracing them with a father's blessing, he left them, pouring forth [*] many tears, and returned to Bologna.
[16] John joins notable men to his Order: And although his departure was a grief and sorrow to all the brethren, yet it was most bitter especially to our blessed John. Whom the blessed Father most courteously consoled, and with much charity admonished to complete the good works which he had already begun. When therefore he had departed, the same Bl. John, returning to his holy business, applied himself as greatly as he might to the increase of his Order. Accordingly it is likely that he received into the Order Boninsegna i also, a most steadfast man, who, it is established, was slain for the faith with certain others at Antioch; and Ambrose k too, a most fervent preacher, who afterwards presided over the church of Rimini with the highest glory and honour to our Order: moreover Morandus l also, a man illustrious for justice and piety, who himself governed most gloriously the see of Fano; and it is clear that Aldobrandino Cavalcanti m too, whose praises we have reported above, was his little plant, seeing that only sixty-three years after the confirmation of the Order, which took place in the year of the Lord 1216, this father passed away at Florence. To these he added Ugo, canon of the church of St. Paul, a man assuredly most worthy of the highest praise, by whose labour and persuasion perhaps the Order obtained the aforesaid church.
[17] For the rest, when the clergy rose up, who had borne this most ill, he removes to St. Paul's: he knows the secrets of hearts: not enduring that their own affairs should be so diminished, having suffered persecution from them, at length yielding to their will, they removed to another place. But before they removed from St. Pancras (as we said before) to St. Paul's, blessed John with his men whom he had begotten to Christ diligently discharged the office of preaching, and obtained the highest favour with the people. But after they had received St. Paul's n as a place to dwell in, blessed John began to shine with very many virtues. For besides those which are wont to be common to all Religious, he had also much knowledge of human minds, so that almost nothing lay hidden from the Man; but whatever men thought, even the more secret hidden things of the heart, he penetrated by the divine spirit. It very often happened, as has been learned from many, that when the brethren came to the sacred receiving of the Body of Christ, he foresaw their minds, and either admonished them secretly with words that they should repent beforehand, or, when the mystery was over, calling them apart, he reproved them because they had presumed to approach so great a Sacrament with a conscience not sufficiently clean, recalling indeed that diligence must be applied by a Religious in all matters, but especially in this, in which the salvation of the soul and the pledge of eternal life is set.
[18] But he was affected in the performing of that rite with so great a fervour of mind the ardour of him as he sacrificed and preached: a wanton woman, that sometimes a long delay intervened, in which, bearing the Lord's Body in his hand, he meditated with pious tears and the fullest devotion, and poured forth for all most ardent prayers to God. And when, kindled with the fervour of preaching, he hastened to pour the sweet odour of Christ into the minds of men, and by his labour disposed men to better and sounder counsels, that sometimes befell him which the Apostle [*] had long before foreseen; We are, he says, the good odour of Christ, to some indeed an odour of life unto life, but to others an odour of death unto death. To the good indeed it seems to be brought forth for profit, but to the evil and to those disposed to worse things, for the fostering of a spiritual ruin. I remember to have received from the fathers, who said that they had heard it from their elders, that God willed to try this most blessed Man by a temptation of this kind: for when he was very often engaged in the office of preaching, all fixing their gaze on his face, as is wont to happen, a certain woman also, assuredly excellent in beauty and in the flower of her age, chanced to look upon the man more curiously than she ought. And when she had done this often, this malign spirit urging her on, at length she was kindled with a vehement love of him.
[19] And when she was consumed with a wondrous tumult of mind, and burned with an evil fire, [feigning sickness, tempts John when he had been called to her: but he escapes by flight,] she sought out a way by which she might attain her wish. Her frenzy therefore supplying weapons, feigning illness, she took to her bed. And persuading her own people, who (as it seemed) thought that she was truly ill, she urged that they should call blessed John to her, so that she might confess her sins to him, and might deserve to be helped by his blessing. For already the excellent reputation of his sanctity was in the city. When this had been granted to her, the blessed Man, being called, came, and suspecting no evil to be at hand, approached the bed of her who lay there. The witnesses therefore being removed, and the chamber shut, she began to set forth the order of her confession in a certain feigned manner. But her intent tended elsewhere. In the midst of confessing, indeed, using most sweet words that tended toward pleasure, at length, long wrapping herself about in her own words, she opened the ardour of her mind in such words as she could. And then by very many signs she urged the man to consent to unchastity. But the most innocent Man (who had dedicated his purity to the Lord), shuddering at the crime, hastened at first gently to chastise her wantonness with words. But when he sees that she remains with a most obstinate mind in the crime she had conceived, and now assails him gravely with obscene gestures, he straightway rushed out of the chamber, and, opening the matter to no man, withdrew unharmed in mind and body, sorrowful for her perdition.
[20] [as a demon acknowledges through the mouth of a possessed woman, who is freed by the Blessed one.] Now in almost those same days a certain man full of a demon was most wretchedly vexed. And when priests and religious men had been called and had brought stoles and holy water and many relics of the Saints, and were using many exorcisms against the malign spirit that it might go forth thence, at length through his mouth the spirit spoke thus: Why do you labour so greatly in vain? I shall by no means go forth hence, unless he come who, standing in the fire, was in no wise burned. But when at this voice all looked round upon one another, and pressed him to say who that man was, at length with a loud voice he named the Prior of the Friars Preachers. Straightway they sent to brother John, entreating him as suppliants that he would deign to come to him. When he refused, yet, overcome by their prayers, he scarcely at length came. Whose coming the malign one, not being able to endure, rending the man in a very great manner, at his command went forth in a wonderful way. And when from this matter his fame had become most widespread, now all who were held by straits or by the calamities of this life demanded his protection, commending themselves to his prayers. But he, studying humility, ascribed it to their faith or to their prayers or to the relics of the Saints rather than [*] to his own merits. And when the matter had become known to the woman also, she, being pricked in mind, changed her life thereafter for the better.
ANNOTATA.
Malvenda: Odoricus*.
Malvenda: Ocravantes*.
immineret* (was threatening).
perhaps perfusus* (bathed in).
non* is redundant.
perhaps non* (not).
CHAPTER III.
The Blessed one is present at the death of St. Dominic: he removes to St. Mary Novella: the Blessed one's notable sermons, miracles, virtues, admonitions, death, burial, translation, and miracles after death.
[ ] The Blessed one is present at Bologna at the death of St. Dominic: While these things were being done at Florence, brethren arrived from Bologna, who said that the blessed father Dominic was held by a grave sickness. And they affirmed that it was feared by all lest the Lord should then call him away. When [*] John had heard this, and at the same time that the blessed father had ordered all the brethren of the house of Bologna to be summoned, understanding himself to be one of these, he resolved to betake himself thither. Coming therefore to Bologna, he found the blessed Father already drawing almost his last breath. Whom when he saw, he groaned vehemently, since he beheld so great a father departing from life. But blessed Dominic, seeing them weeping together with one another, piously consoled them. At last, when he understood that he was now near to death, he left them his testament in these pious words, saying: These are the things, my brothers, which I leave to you as to sons to possess. Have charity, keep humility, guard voluntary poverty. And when he had said these things, that happy spirit flew away to the heavens a. Then indeed the tears that welled up in all most tenderly and most devoutly lamented the departure of so great a father. When at last the office of piety had been performed, and they had made the due obsequies for his most sacred body, when at length they had rested, after some days Bl. John, having taken leave of the brethren, returned to Florence.
[22] [when the clergy were at law over the church of St. Paul; the Blessed one with his brethren] When therefore he had returned to Florence, the grief became common to all, nor did they think that enough had been done for so great a parent if they followed his death with tears alone, unless they also grieved with the most pious words. And although they judged that it had gone excellently with blessed Dominic, in that he had been most gloriously led forth from the clay house of this dwelling, yet they were grievously distressed and grieved for their own losses. But when they had now sufficiently tempered their tears, they thereafter gave their whole mind to divine things. But the affair of the church of St. Paul greatly troubled them, since they feared lest at length they might not be able to make progress if they were so often removed. For the clergy pressed them, most zealously demanding that the church which they had lately invaded should be restored to them. While such was the state of affairs, the friendship of the priest Foresio was most opportune for them, a man assuredly excellent, who was held to be the rector and governor of a very small church which was in the neighbourhood, which they called holy Mary Novella. He, seeing the brethren, toward whom he was moved with such devotion, thus troubled by his own clergy, dealt with blessed John that he should bestow his church upon the Order, and so an end be put to the suit. And since this pleased blessed John abundantly, for the peace and quiet of the brethren, he confirmed him with his brethren in the design.
[23] In those days there had come to Florence Ugolino b, bishop of Ostia and Velletri, and legate of the Apostolic See, before whom, when the clergy had set forth their complaints concerning the church of St. Paul, removes to the convent of St. Mary Novella, given to his Order. it seemed good to the legate to end them by the intervention of peace. Therefore, the heads of the parties being called, he began to treat with them of concord and peace. In the midst of the treating, when they had fallen upon the mention of Foresio, it pleased them to learn his will also. And when he had said that he had long since placed everything in the judgment of the legate and of the brethren, on the sixth of the Ides of November, in the year of salvation 1221, the priest Foresio, of his own accord renouncing his church into the hands of the legate, confirmed that cession by a public instrument, by the judgment and authority of the legate. But on the following day, that the matter itself might stand with greater firmness, and that thereafter the brethren might not be able to be troubled by any disturbances of the clergy, the legate Ugolino, and Giuliano, bishop of Florence c, with the archpriest and the other canons and the whole chapter of the clergy giving their assent, gave as a gift the church of St. Mary Novella to the venerable man Ubaldino d, receiving it in the name of the Friars Preachers. But the brethren, yielding the church of St. Paul in peace with the clergy and with much joy placing themselves in the judgment of the legate, most diligently accomplished whatever seemed to need doing. All which things were accomplished in due form on the day before the Ides of November. The legate and the bishop of Florence, calling blessed John, most liberally handed over to the Order of Preachers the church of St. Mary Novella e, the garden and all the other things which seemed to pertain to it, introducing the brethren themselves into its houses. And in almost this manner our Order obtained a firm and stable place in the city.
[24] But at that time in which the brethren were greatly intent upon the building of the house, He draws many to the Order by his sermons: Bl. John with the rest, applying themselves to preaching and to prayers, drew very many to the Order, whose patrimonies they might then lay out for those uses. Nor indeed did they clothe with the habit men from the city only, but from the suburbs and the surrounding cities and towns, increasing beyond what may seem credible, God so willing. For it has been handed down to memory that certain men of Pistoia f and very many of Prato g were brethren of our house. Among whom Conrad h, a man excelling in learning and virtue, was of Pistoia, sprung from the family of those who were called della Penna. Whom, at length translated to the administration of the church of Fiesole, our church now keeps buried. Also brother Nicholas of Prato i, born of the family of the counts Alberti, whom a later age saw Cardinal bishop of Ostia and Velletri. When therefore the fame of blessed John became daily more widespread, while he himself stood out in much humility and devotion, it came about that many commended themselves to his prayers.
[25] At that season therefore a certain man, worn down by a grievous pain of the head, he drives away in a moment a grievous pain of the head, and moreover held by a quartan fever, could by no aid of any physician be at all freed: this ailment they commonly call the migraine k. And it so troubled the man that very often, from the vehemence of the pain, he fell into frenzy and almost into madness. He, when he saw that all the remedies of the physicians had proved vain, and had made trial of the matter for a long time, at length betook himself to blessed John, and most devoutly commended himself to his prayers. And he humbly besought him to lay his hands upon him, then indeed suffering. But the most gentle Man, moved by his prayers, having first made a prayer, laid his hands upon him, and, his blessing being received, straightway commanded him to return home, saying that he hoped the divine grace would by no means fail him. Wonderful to relate, he had scarcely finished his words when, as the man rose, presently all the pain departed, so that thereafter he was in no wise afflicted with that pain. Therefore, giving thanks to God and to blessed John, he returned home.
[26] he heals a man in danger from a wound: Another too, being engaged in a quarrel (as I judge), when he had long struggled with his adversaries, at length, pierced with a mortal wound, was scarcely carried home half alive: and when all his own people were expecting his death in a day or two, falling upon the recollection of the Prior of the Friars Preachers, they persuaded the sick man to implore his protection. As he prayed therefore, and in such manner as he could uttered a vow, he was called back to that life which he had almost lost. And he said that, after he had uttered the vow, he had been as it were dissolved into sleep. And that he had seen brother John standing by his bed, who seemed to say to him that he was altogether restored to health. Therefore, awaking, he proved by the event, with the great wonder and joy of all, that it was so as he had heard. Wherefore, rising after a few days, he came to the church of the Preachers and paid great thanks with much devotion to God and to blessed John.
[27] The Blessed one's notable virtues: These things therefore being done, although his fame was now most widespread, yet he was in no way puffed up; but the greater things the Lord accomplished through him, the more humbly and the more abjectly in his own eyes did he bear himself. And since he was of much charity and of outstanding faith, he carried on its defence against the assaults of heretics with a great and steadfast mind. Kindled indeed with zeal for the house of God, he by no means refused to be torn and mocked, and sometimes to be afflicted with injuries and insults, if only the faith itself might be spread and increase. He was of much gravity, sparing in speech, free in counsel, sweet in admonition, but in reproving of a moderate severity: assiduous also in prayer, keen in disputation, and in all his affairs composed in a wonderful manner. He was moreover held by all in the fullest dignity, and was far venerable in aspect. His gait displayed a certain nobility, which turned upon him the eyes of all. But his knowledge was not common or ordinary; besides the human knowledge in which he was very strong, he had been adorned by God with a certain excellent bounty of that also [*] which we call the knowledge of the Saints.
[28] being sick he gives excellent admonitions to his brethren, And when for many years now he had laboured enough in the Lord's vineyard by these [*] holy and pious works, at length he perceives, a sickness coming on, that he would shortly die. Wherefore, the brethren being called together, he disclosed to them that the time of his passing was at hand. And when they groaned vehemently at the departure of so great a Father, he exhorted them with excellent words to restrain their tears, for it behoved them so to act as to judge that whatever God had done was done with the highest reason, and therefore that his will must be obeyed. And although to shed tears is an office of humanity, yet he asserted that to indulge in these too much is a sign of a mind not well enough disposed toward God. Wherefore he admonished them to be given at his departure rather to prayers than to tears. Moreover he admonished them to embrace a contempt for all human things, and that every Religious ought to judge that there is nothing firm or stable in the world, but that all things are fleeting and momentary, and to gape after the desires of the heavenly country alone, and, all other things being set aside, to direct their step toward those things which are stable and eternal; and he said that he hoped that a little later, not by his own merits but by the grace of the divine kindness, he would go altogether by their prayers to those things which he had long desired.
[29] And when he had said these things, having received the remission of his sins, he dies holily, and is buried with a great concourse of the people: he humbly asked for the Viaticum, and received it with wonderful devotion and tears. But when
it came to his last breath, anointing him with holy oil, the brethren as they prayed saw him, praying and with his eyes lifted to heaven as though beholding the holy angels who were awaiting his going forth, breathe out his spirit l quietly, as if he had fallen asleep. Then indeed, the tears of all flowing forth, the whole house grieved vehemently, and, laying down the venerable body, they performed with their own hands every care of charity toward it with pious offices. For we are wont to wash the bodies of the dead and to do other things of this kind which seem very fitting for the office of burial. And when they had done all these things, sitting most devoutly by the body, with psalms according to custom but with tears at every moment, they awaited the hour in which his funeral should be celebrated. For indeed at the death of so great a Man no small multitude of Religious and of clergy had assembled, and moreover the whole people, both on account of the Man's dignity and on account of the prodigies which he had wrought while living, had come with a great concourse. But at length, with much devotion and tears, as though they had lost the Patron of their city, paying the due rites to the funeral, they enclosed the venerable body in a notable tomb in the old church m (as I think).
[30] Which afterwards, a new church having been built, was translated into it, and lies in the place in which it is now laid. his body afterwards translated to the new church. The length of which tomb indeed does not seem to reach the stature of a man; from which it can be understood that, as the years went on, only his bones were laid in that coffer; and it is established that it was made with notable sculpture of that time. Round about are painted with excellent art the miracles which God wrought through him while he lived and after he had departed from life, which we shall now report, so far as can be gathered from that painting. For no other writing has taught us his miracles. After therefore his venerable body was delivered to burial, a wonderful devotion of the people began at his tomb, many imploring his patronage. And since very many found themselves freed by his protection, many offerings were brought for that cause, and waxen images and tapers were seen hung round about according to each one's vow; whence some monuments of that matter still survive.
[31] But when on a certain day the oil had failed for the lamp hanging by his tomb, as was customary, brother Bartolomeo of Murello, Oil for the lamp before his tomb found in a vessel that was before empty: then sacristan, finding a woman praying in that place where his body was then kept laid, exhorted her to take care that oil should be brought for his venerable body, as very many other women had been accustomed to do. And when she answered that her vessel had been emptied that day, and that she had nothing wherewith to buy any, and that she was not a little distressed on that account, brother Bartolomeo said: Go home and search again more diligently whether any oil be left in the vessel; and when she had gone straightway, she found the oil-vessel, which she had left empty before, overflowing with oil. Filled therefore with the highest joy, presently returning to the church with the oil, she related that a most evident miracle had been wrought by the merits of blessed John.
[32] Another man likewise, when he was held by a grave weakness of the whole body, a sick man healed at the tomb, but especially of the feet, and moreover was very greatly hindered in the use of his tongue, no other remedies bringing him help, at length went to pray at his tomb. And when he had prayed a long while, it seemed to him that blessed John came forth as it were from the tomb, and stretched out his hands to him, and with his blessing bade him depart. Wherefore, rising straightway, he found himself so cured of all that weakness as if he had never suffered any harm.
[33] likewise a lame boy. A woman also in almost those same days, who was moved with the greatest devotion toward blessed John, when she had borne a son some years before, and he had at last turned out with contracted and useless feet, so that he would have been altogether helpless if he so lived, fled to the protection of Bl. John: and bringing the child, she set him before his tomb, and poured forth her prayer with many tears. When she had done this, taking up the boy again, and taking confidence from his merits, she touched his tomb with the boy's legs, invoking his protection with her whole heart. Wonderful to tell! as soon as the boy touched the tomb, his limbs were made firm and his feet straightened, and he was so perfectly restored to health that he who before was carried by other men's hands thereafter returned home on his own feet. But God wrought many other things by his merits, the knowledge of which has not come down to us. But they are known to the divine goodness, which deigns to accomplish such great things through its servants.
ANNOTATA.
read hic* (this).
read ea* (that).
perhaps hisce* (by these).